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

Chapter IX

The Four Modes of Practice

Passages Relating How Practitioners Should

Perform the Four Modes of Practice

Shan-tao says in his Hymns in Praise of Rebirth: Further, I wish to urge that you carry out the Four Modes of Practice. What are these four? The first is the practice of veneration: to venerate and reverence that Buddha as well as all Holy Beings. For this reason it is called the practice of veneration. When one never ceases it as long as one lives, it is called the "long-term practice." The second is called the exclusive practice. It is fervently to utter the Name of that Buddha and devotedly to think of, meditate on, wholeheartedly reverence, and praise that Buddha and all the other Holy Beings, but never to mix any other practices with these. For this reason it is called the exclusive practice. When one never ceases it throughout one's life, it is called the "long-term practice."

The third is called the uninterrupted practice. It is to continuously venerate, reverence, and recite his Name; it is to praise him, to remember, and to contemplate him; and to resolve to transfer [the merits of all practices toward Rebirth], It is to continue in these practices with total concentration and without interruption, allowing no room for other practices to come and interfere. This is why it is called the 87

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uninterrupted practice. Further, there is no room for greed, anger, or the deluding passions to come and interfere. As soon as one commits such an offense, one should repent without allowing as much as a moment to pass, much less an hour or a day. To keep one's practice always pure is also called the uninterrupted practice. When one never ceases this throughout one's life, it is known as "long-term practice." It is said in the Essentials for Rebirth in the Western Paradise'. One should perform only the Four Modes of Practice as the Right Practice. The first of these is the long-term practice: from the first awakening of aspiration for Enlightenment until the actual attainment of its realization, one should continually perform pure karmic deeds and never regress. The second is the practice of veneration. It has five variations. The first is to venerate the Holy Persons with whom one has a karmic relationship; whether moving or standing still, sitting or lying down, one should never turn one's back on the West; and one should never blow one's nose, spit, or relieve oneself while facing the West.

The second variation is to venerate the images and holy scriptures of those with whom one has a karmic relationship. For the former, one should make images and pictures of Amida in the Western Paradise. If one should be unable to create many images, then only one Buddha and two Bodhisattvas are enough. As for venerating the holy scriptures, one should place the Amida Sutra and the other Pure Land sutras in a covering of the five colors and should read them oneself and teach them to others. One should enshrine these images and sutras in a room and there one should come six times a day and bow to them, repent one's sins before them, and, offering flowers and incense, specially esteem them.

The third is to venerate the good teachers with whom one has a karmic relationship. That is, if there is such a 8 8

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person who propagates the Pure Land teachings, even if he should be a hundred or a thousand miles away or more, still one should go to him, associate intimately with him, honor him, and make offerings to him.

One should also cultivate a respectful attitude toward all people who follow different teachings and should show deep respect for those who do not agree with one's views. Once one gives way to scorn and pride, the resulting sins will have no bounds. Therefore, one should show respect to all people and thus avoid creating obstacles which would impede one's practice.

The fourth is to respect the fellows with whom one shares a karmic relationship, that is, those who engage in the same practice. Even those who are not able to practice alone because of heavy karmic hindrances will certainly be able to practice well by relying on good friends. Thus they will be rescued from danger and saved from misfortune. Thus they are able to help and assist each other. People should deeply appreciate and esteem the good karmic relationship they have with their fellows.

The fifth is to reverence the Three Treasures. One should deeply reverence them whether taken together as a single entity or in their separate appearances. This matter will not be treated here in detail because people [of today], capable of only shallow effort, are unable to put its teachings into practice. Nevertheless, the Three Treasures in their represented forms produce great favorable karma in today's people of shallow understanding, and so I shall now briefly consider this matter.

As regards the Buddha treasure, his images should be carved in sandalwood, embroidered in brocade, made of plain materials, gilded with gold leaf, inlaid with precious stones, painted on silk, sculpted of stone, or molded from clay. One should give special reverence to the hallowed images. If anyone only briefly contemplates these forms, his sins will 89

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13a vanish and his merit will increase. Whenever anyone succumbs to even the slightest pride, then his evil will increase and his goodness will vanish. But contemplating the venerable images is equal to seeing the real Buddha. The Dharma treasure is the teaching of the Three Vehicles expressed in words and phrases and flows out of the Dharmadhatu. It is the cause that gives birth to our understanding. Therefore it deserves exceptional reverence. It is the ground that gives rise to wisdom. One should copy the sacred sutras. They should always be placed in consecrated rooms, stored there in special boxes, and deeply revered. Before chanting them, one should cleanse one's body and hands. Regarding the Sangha treasure, one should awaken in one's heart an equal respect for holy monks, Bodhisattvas, and those who break the precepts. Do not give rise to proud thoughts.

The third [of the Four Practices] is the uninterrupted practice. This is to think of the Buddha always and to maintain a mind desirous of Rebirth. At all times one should keep these things in mind. As an illustration let us imagine a man [travelling in a foreign country] who is robbed and who, being left in a mean and miserable state, is undergoing various sufferings. Suddenly he thinks of his parents and wants to rush back to his home but lacks the means to equip himself for the journey. While he is in that foreign land he broods day and night on his plight, and his pain is too great to endure. Not even for a single moment can he rid himself of the thoughts of his parents. At last he is able to make the necessary preparations and actually returns to his home. There he rejoices in being close to his father and mother and is ecstatic with joy.

The same is true of the practitioner. The goodness of his heart and mind has long ago been spoiled by deluding passions, and the treasures of virtue and wisdom were all lost. For long ages he has been swept along in the stream of 90

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birth and death and is not free to control [his own destiny]. Always the servant of the devil king, he runs here and there among the six paths and suffers from torments of body and mind. But suddenly he encounters favorable karmic conditions; he hears that Amida, the compassionate father, will save the multitudes of beings, never deviating from his universal Vow. Day and night in utter astonishment, he cultivates the aspiration for Enlightenment and longs for Rebirth. In this manner, he diligently and untiringly thinks of the loving kindness of the Buddha. Until the end of his life he continually weighs and ponders these things in his heart.

The fourth is the Exclusive Practice. It is wholeheartedly to seek after the Land of Supreme Bliss while revering and thinking of Amida. One should not engage in the exercise or performance of any Miscellaneous Practices. The practice that one should engage in every day is the Nembutsu and the recitation of the sutras. Other practices should be cast aside.

I wish only to say that one should simply read the above passage concerning the Four Modes of Practice. I shall not explain it further for fear of making it complicated. However, in the first of the above quotations it was stated that there are four practices while only three were discussed. Has part of the text been omitted accidentally? Or is there a reason for such an omission? Without question no part of the text has been omitted. There is a deep meaning behind this. How do we know this? Of the Four Modes of Practice the first is the long-term practice, the second is the practice of earnest veneration, the third is the exclusive practice, and the fourth is the uninterrupted practice. The first, the long-term practice, pervades the other three. That is, if one were to cease the practice of earnest veneration, the exclusive practice, or the unremitting practice then one would be unable to bring any of these three practices to fulfillment.

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13b The long-term practice accompanies the other three in order to fulfill them. It pervades them and causes them to be carried out. For this reason, one finds at the end of the three passages concerning the practices the following words, "When one vows never to cease it until the end of one's life, this is called the 'longterm practice.'" If we look at the six paramitas we find an example of the same thing: the paramita of zeal pervades the other five paramitas.

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Praise from the

Transformation Buddha

Passages [that Relate How] Amida Buddha, When He Comes to Welcome [the Nembutsu Practitioners] in His Transformation Body, Does Not Praise Good Practices Such as Listening to the Sutras But Praises Only the Nembutsu

The Meditation Sutra says:

There are some sentient beings who have done evil. Even though such persons may not have slandered the Vaipulya sutras, stupid persons like this commit very many evils but have no remorse. When such persons are about to die, should they meet a good teacher who praises the names of the Mahayana sutras in their twelve divisions, then, because they have heard the names of all these sutras, they will be freed from the extremely heavy evil karma accumulated over thousands of kalpas. Should that wise man also teach such people to join their palms together and utter, "Namu Amida Butsu," then because they have uttered the Name of that Buddha, they will be released from the sins they committed during five billion kalpas of birth and death. At that very moment, that Buddha will send his own transformation body together with the transformation bodies of the [Bodhisattvas] Avalokitesvara and Mahasthamaprapta. They will come before the practitioners with words of praise and say, 93

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"Good children, because you have uttered the Buddha's Name, all of your sins have been destroyed. So we have come to welcome you."

In the Commentary on the same sutra it is said: One hears the Buddha's transformation body tell only of the merits of uttering the Buddha's Name when he says, "We have come to welcome you." He does not discuss the matter of listening to the sutras. Clearly the intent of the Buddha's Vow is only to encourage one to recite the Name with right mindfulness. The efficiency and speed with which this practice brings about Rebirth cannot be compared with the Miscellaneous Practices performed with a distracted mind. The Meditation Sutra and the various Mahayana sutras praise and encourage the recitation of the Name, saying that it will produce benefits of vital importance. This fact should surely be known.

For my part, I wish to say that the good practice of listening to the sutras is not part of the Original Vow. Because it is one of the miscellaneous karmic acts, the Transformation Buddha will not praise it. Because the practice of the Nembutsu is the Right Practice of the Original Vow, the Transformation Buddha will praise it. Moreover, listening to the sutras and uttering the Nembutsu are different in the amount of sin they can extinguish. In the Commentary on the Meditation Sutra it is said: Someone may ask, "Why does listening to the names of the sutras in the twelve divisions take away the sins of only a thousand kalpas while a single utterance of the Buddha's Name takes away the sins of five million kalpas? Can you explain the meaning of this?" In answer I should say that the person who has committed sin is already burdened with heavy encumbrances. Then, in addition, the death agony comes and closes in on him or her. Hence, even though a good teacher may explain many sutras, the mind that hears 94

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and tries to digest them is torn by distractions. Since the mind is distracted, the remission of sins is relatively slight. Although the Buddha's Name is one, it both embraces the distracted mind and settles the heart. Also it can teach one to recite the Name with right mindfulness so that the mind is settled and the sins of many kalpas are taken away. 95

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The Nembutsu Practice Is Praised

above the Miscellaneous Practices

Passages That Contrast the Nembutsu with the Many Miscellaneous Practices and Praise It Alone The Meditation Sutra says: 13c

It should be clearly understood that he who thinks of the Buddha is, among his fellows, like the white lotus flower. The [Bodhisattvas] Avalokitesvara and Mahasthamaprapta become his excellent friends. He will surely sit on the seat of Enlightenment and be bom in the dwelling of all the Buddhas. In the Commentary on the same sutra it is said: The passage of the Meditation Sutra which begins with "He who practices the Nembutsu" and continues up to "be born in the dwelling of all the Buddhas" clearly demonstrates that the Nembutsu Samadhi possesses supreme meritorious power and cannot even be compared with the Miscellaneous Good Practices. This section has five parts. The first explains the single-minded recitation of the Name of Amida. The second explains that the person who recites the Name is to be singled out for praise. The third explains that the person who continually utters the Nembutsu 97

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is a rare being who is beyond compare and is therefore likened to the white lotus flower. The white lotus flower is called the most excellent flower among men, the rarest flower, the flower of the highest quality among men, and the most wonderfully fine flower among men. Also, it is traditionally known as the "Ts'ai Flower." Thus, whoever recites the Nembutsu is a most excellent, a wondrously good, and a person of the highest level of the superior class and the rarest and most excellent of all people. The fourth explains that anyone who single-mindedly recites the Name of Amida will always be sheltered by the protection of the Bodhisattvas Avalokitesvara and Mahasthamaprapta. They will be like intimate friends and teachers. The fifth explains that such practitioners will already in their present lives enjoy these benefits. When they lay aside their present lives, they will enter into the dwelling of the Buddhas, the Pure Land. Upon arriving there, they will pass long periods listening to the Dharma and will go about honoring and making offerings to the Buddhas and Bodhisattvas. By thus bringing their practice to perfection, they will fully enjoy its fruits. Why then should one think that the seat of Enlightenment is far away?

Someone might ask the following question, "When the [Meditation] Sutra says, 'If a person practices the Nembutsu, it should be clearly understood that. . it refers only to the practitioner of the Nembutsu and praises him alone. Why then did the commentator say, 'Indeed, this cannot even be compared with the Miscellaneous Good Practices . . .'? And why—as opposed to such Miscellaneous Good Practices—did he praise the Nembutsu alone?" In answer I say that the meaning is clear even though in the text it is obscure. We know this is true because the [.Meditation] Sutra has already taught us the Contemplative and Distractive Good Practices and the practice of the Nembutsu as well. However, among these practices, only the Nembutsu was singled out 98

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and compared with the white lotus flower. Unless it is compared with the Miscellaneous Good Practices, how can the merit of the Nembutsu, which surpasses all the other good practices, be properly revealed? Hence the words, "Whoever recites the Nembutsu is the most excellent [of all people]" praise that person in comparison with evil people. The words "is wondrously good" praise such a one in comparison with coarse and bad people. The words, "a person of the highest level of the superior class" praise such a one in comparison with people of the lowest level of the lower class. The word "rarest" praises such a person in comparison with ordinary people. The words, "most excellent of all people" extol him or her in comparison with the most inferior type of people. Someone might ask, "If the Nembutsu [practitioner] is designated as being the highest level of the superior class of people, then why is it not explained in the section on the highest level of the superior class, and why is the Nembutsu explained only in the section on the lowest level of the lower class?" In answer I say, "Was it not already said above that the practice of the Nembutsu broadly covers all the nine classes of people?" This was shown in the above-cited passage from The Collection on Essentials for Rebirth which said, "In accord with the superiority or inferiority of their capacities, they can be divided into the nine classes." Furthermore, the lowest level of the lower class of people are those who commit such serious acts as the five deadly sins, but the other practices are not capable of emitting and extinguishing these sins. Only the power of the Nembutsu can destroy these kinds of sins. Therefore, it was for the sake of the most wicked and inferior people that the highest Dharma of the supremely good practice was expounded. For example, the root cause of the sickness of ignorance cannot be cured without the treasured medicine called the Middle Way. Now the five deadly sins are the origin of this serious illness, and the Nembutsu is the treasured miraculous medicine. Without this medicine, how could such an illness be cured? For this reason, Kobo Daishi, in his Treatise on the Two Teachings, quotes the Sutra of the Six Paramitas as follows: 99

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Thirdly, the Dharma treasure is the Right Dharma expounded by the countless Buddhas of the past, which I [Sakyamuni] too now teach. It is the whole collection of the eighty-four thousand kinds of wonderful Dharma teaching. These teachings discipline and bring to maturity sentient beings who are karmically related to them. They cause Ananda and other great disciples to remember and to hold fast to them even though they are heard but once. They are divided into five groups. The first is the sutras, the second is the vinaya, the third is the abhidharma, the fourth is the prajhaparamita, and the fifth is the dharani. I expound each of these five kinds of collections (pitakas) in order to teach and convert all sentient beings, each in accord with their own karmic propensities.

I shall expound the pitaka of the sutras for those sentient beings who desire to dwell in the mountains and forests, always being in tranquillity in order to practice meditation.

I shall expound the pitaka of the vinaya for those sentient beings who study and take delight in proper conduct, who abide by the Right Dharma, and who live harmoniously together in order to preserve the Right Dharma forever. I shall expound the [pitaka of the] abhidharma for those sentient beings who delight in expounding the Right Dharma, distinguishing its substance and its appearances, and who complete the full course of investigation to arrive at its ultimate depths.

I shall expound the pitaka of the prajhaparamita for those sentient beings who wish to learn the true wisdom of the Mahayana, cutting off the discriminations that arise from attachment to either the self or the dharmas. There are also those sentient beings who cannot uphold the sutras, the vinaya discipline, the abhidharma, or the prajhaparamita. Also, there are those sentient beings who perform all kinds of evil deeds, committing various kinds of 100

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serious sins such as the four grievous deeds, the eight grievous deeds, the five sins that deserve the hell of unceasing torment, the slander of the Mahayana sutras, the sins of the icchantikas, and the like. It is to enable such people to destroy these bonds and quickly to achieve emancipation and sudden realization of nirvana that I expound the pitaka of the many dharanis. These five pitakas can be compared to milk, cream, butter, cheese, and finally the wondrous ghee. The sutras are like milk. The subjugation [of the passions] is like cream. The doctrine of the abhidharma is like butter. Supreme wisdom of the Mahayana is like cheese. The Dharani Gateway is like ghee.

The flavor of ghee is sublime and better than the flavors of milk, cream, butter, and cheese. It takes away all illnesses and makes sentient beings happy and at peace in mind and body. The Dharani Gateway is foremost; better than the study of sutras and the rest. It can take away grievous sins and liberate all sentient beings from birth and death by causing them to realize the Dharma body of nirvana's peace and bliss.

The five sins that deserve the hell of unceasing torment are the five deadly sins. Without the wonderful medicine of ghee, the sickness of these five sins would be extremely difficult to cure. The Nembutsu is the same. In the teaching of Rebirth, the Nembutsu Samadhi is like a dharani or like ghee. Without the medicinal ghee of the Nembutsu Samadhi, it would be extremely difficult to cure the sickness of deep and grievous crimes such as the five deadly sins. One ought surely to realize this. Someone might ask, "If that is the case, why should the Nembutsu be taught to those of the highest level of the lower class, who have committed the minor sins of the ten evils?" I say in answer that if the Nembutsu Samadhi destroys even grievous sins, how much more will it destroy minor sins! This is 101

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not true of the other practices. Some destroy minor sins but will not destroy serious ones. Others will extinguish only one of these but will not extinguish both of them. This is not so with the Nembutsu. It extinguishes both the minor and the serious and cures everything completely. It is, for example, like the Agada medicine, which cures all illnesses of any kind whatever. For this reason, the Nembutsu is the king of Samadhis.

Generally speaking, dividing men and women into the nine classes of people is only a tentative device. Repenting of the five deadly sins [mentioned in the lowest level of the lowest class] also applies to the highest level of the superior class. The marvelous practice of reading and chanting the sutras may also be taken up by those at the rank of the lowest level of the lower class. On the other hand, it is also possible that those who commit the minor sins of the ten evils, such as the breaking of the precepts and other less serious offenses, may find themselves in any of the ranks from the superior to the lower classes.

Further, understanding the most fundamental meaning of the Dharma and awakening the Bodhi mind may also be done by one within any of the ranks from the superior to the lower classes. Thus, any one of the Dharmas is applicable to any of the nine classes. Therefore, speaking in terms of classes, there are, in all, nine times nine, or eighty-one classes. Nor is this all, as Chia-ts'ai pointed out, "Sentient beings' practices are of a thousand varieties. And so, when they are reborn in the Pure Land, there are ten thousand variations in their perception of that Land." Hence do not become quickly attached to a certain interpretation after only briefly glancing at the text. Among these practices, the Nembutsu is the best. That is why the analogy of the lotus flower is used. One should take care to understand properly the meaning of this analogy. Moreover the Bodhisattvas Avalokitesvara and Mahasthamaprapta like a shadow following an object, will never separate themselves from the Nembutsu practitioner even for an instant. This is not true of other practices. Further, the Nembutsu practitioners, after they have laid aside their present life, will certainly be reborn 102

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in the Land of Supreme Bliss. It is uncertain [whether or not people who perform the other practices] will be reborn. Generally speaking, [the Nembutsu practitioner] is extolled by the five kinds of esteem and praise and is blessed with the close protection of the two honored ones. These are the present benefits. The future benefit is that [the practitioner] will be reborn in the Pure Land and eventually become a Buddha.

Furthermore, the Dhyana Master Tao-ch'o has declared two benefits, initial and final, for the one practice of the Nembutsu. He says in the Collection of assages on the Land of eace and Bliss: Sentient beings who practice the Nembutsu are embraced by Amida and never abandoned; at the end of their lives they will certainly be reborn in the Pure Land. This is called the initial benefit. The final benefit, according to the Sutra of valokitesvara's Prediction, is as follows. Amida Buddha will live in the world for an immense period of time, for long kalpas containing billions of years, and then he will pass into nirvana. At the time of this complete nirvana, only the Bodhisattvas Avalokitesvara and Mahashtamaprapta will remain in the Land of Peace and Bliss, guiding [the beings] of all the ten directions. The period after the Buddha's nirvana is exactly like that when he dwells in the world. However, not all of the sentient beings who live in the Pure Land during this period of nirvana will be able to see the Buddha. Only those who have wholeheartedly and singlemindedly concentrated on Amida Buddha and so have been reborn in the Pure Land will see Amida as always present before them and not as having disappeared into nirvana. This is the final benefit.

One certainly should be aware of this fact. The Nembutsu offers these two benefits, the initial and the final, as has been shown above, in either the present or in future lives. This should surely be known.

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Only the Nembutsu Was

Transmitted to Ananda

Passages Relating That Sakyamuni Did Not Entrust to Ananda the Various Contemplative and Distractive Practices but Entrusted to Him the Nembutsu Alone The Meditation Sutra says, "The Buddha said to Ananda, 'You must hold fast to these words! To hold fast to them is to hold fast to the Name of the Buddha of Immeasurable Life.'" The Commentary on the same sutra says:

The passage, "The Buddha said to Ananda, 'You must hold fast to these words!"' and so forth, correctly explains that Sakyamuni transmitted Amida's Name to Ananda so that it would endure far into future ages. It is true that the benefits of the Two Gateways known as the Contemplative and Distractive Practices had been expounded in a previous section of the sutra. Nevertheless, when seen in terms of the meaning of the Buddha's Original Vow, it is actually to have sentient beings wholeheartedly and single-mindedly utter the Name of Amida Buddha.

In my opinion, when one ponders the above words of he Commentary, one sees that there are two kinds of practice: one, the Contemplative and Distractive Practices, and the other, the Nembutsu. 105

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15a First, we shall consider the Contemplative and Distractive Practices and treat them separately: first the Contemplative Good Practices and next the Distractive Good Practices.

A. The Contemplative Good Practices

The Contemplative Good Practices are thirteen in number: (1) to contemplate the sun, (2) to contemplate water, (3) to envision the ground [of the Pure Land], (4) to envision its jewel trees, (5) to envision its jewel ponds, (6) to envision its jewel towers, (7) to envision its lotus blossom thrones, (8) to contemplate holy images, (9) to envision Amida Buddha, (10) to envision Avalokitesvara, (11) to envision Mahasthamaprapta, (12) to envision general aspects of one's own Rebirth, and (13) to envision the various objects [of the Pure Land], These are explained in detail in the sutra. Even though other practices are lacking, if anyone performs one or several of these according to his own capacity, then he will be able to attain Rebirth. An explanation to this effect appears in that sutra. Therefore, do not doubt or question it. B. The Distractive Good Practices

Next, there are two kinds of Distractive Good Practices. One is the three meritorious practices, and the other, is the practices for the nine classes of people.

First, regarding the three meritorious practices, the [.Meditation] Sutra says:

The first of these is filial duty toward one's father and mother, reverence for one's teachers and elders, a compassionate heart that avoids any kind of killing, and performance of the ten good practices. The second is to hold fast to the Three Refuges, to observe the various precepts, and not to violate the rules of proper conduct. The third is to awaken the Bodhi mind, to have deep faith in the law of [karmic] causality, to read and recite the Mahayana sutras, and to encourage other practitioners.

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There are two kinds of "filial duty toward one's father and mother : one is a worldly filial duty and the other is a transcendent filial duty. Worldly filial duty is as described in the Book of ilial Piety and elsewhere. Filial duty that transcends this world is as described in the Vinaya, which speaks of the prescribed method of serving the parents responsible for one's birth. There are also two kinds of "reverence for one's teachers and elders": one is reverence for one's worldly teachers and elders, the other is reverence for one's teachers and elders in matters that transcend this world. Worldly masters teach benevolence, righteousness, courtesy, wisdom, trustworthiness, and the like. Masters in matters that transcend this world teach the Two Gateways of the Holy Path and the Pure Land and the like. Even though other practices are lacking, filial piety and reverence for one's parents and teachers can be the karmic act for Rebirth in the Pure Land. There are also two interpretations of the phrase, "the compassionate heart that avoids any kind of killing and performance of the ten good deeds." According to the first interpretation, "the compassionate heart that avoids any kind of killing" is the first of the four boundless minds, namely boundless love. The other three are understood as being included in the first. Even though other practices are lacking, [the presence of] these four boundless minds can be the karma by which one is reborn in the Pure Land. Next, concerning the "performance of the ten good practices": (1) not to kill, (2) not to steal, (3) not to commit adultery, (4) not to lie, (5) not to speak in an irresponsible and flamboyant manner, (6) not to use abusive language, (7) not to utter words that cause enmity between two or more persons, (8) not to covet, (9) to avoid anger, and (10) not to hold heretical views.

According to the second interpretation the two phrases, "the loving heart that avoids any kind of killing," and "performance of the ten good practices," are combined into one phrase. "The loving heart that avoids any kind of killing," is not the first of the four boundless minds, namely boundless love, but the first of the ten good deeds, namely "not to kill." Hence we should know that [the first phrase] corresponds precisely to one of the ten good deeds. 107

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Even though all other practices are lacking, the performance of the ten good practices can be the karma by which one is reborn. To hold fast to the Three Refuges" is to take refuge in the Buddha, the Dharma, and the Sangha. There are two [interpretations] of this. The first understands this as referring to the Three Treasures [as explained in] the Mahayana; the second, to the Three Treasures [as explained in] the Hinayana.

There are also two interpretations of "to observe the various precepts." One understands it to refer to the precepts of the Mahayana; the other, to the Hinayana precepts. Not to violate the rules of proper conduct," also has two interpretations, one being the so-called eighty thousand rules of the Mahayana and the other, the so-called three thousand rules of the Hinayana.

Concerning the meaning of "awaken the Bodhi mind," the masters' opinions are divided. The Tendai school speaks of the Bodhi mind in the "Four Teachings," namely the Pitaka Teaching, the Common Teaching, the Particular Teaching, and the Perfect Teaching. These are treated in some detail in the text Meditation and 15b Contemplation.

In the Shingon school, three kinds of Bodhi mind are distinguished: that of making vows and performing practices, that of contemplating the supreme principle, and that of attaining realization in samadhi. These are treated fully in the Treatise on the Bodhi Mind.

The Kegon school also has its concept of the Bodhi mind. It is explained in the Meaning of the Bodhi Mind, in the Way of the Mind Serenely Strolling in the Land of Peace and Bliss, and in other works.

Both the Sanron and the Hosso schools also have their notion of the Bodhi mind. It is explained in detail in their commentaries and other treatises. Further, Shan-tao also interprets the meaning of the Bodhi mind. He speaks at length about it in his Commentary. Although the phrase "awaken the Bodhi mind" remains the same, its meaning differs according to each school. 108

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In this way, it is clear that the one phrase, "Bodhi mind," is widely discussed in the many sutras, both the exoteric and the esoteric ones. Its meaning is vast and profound, and its implications are immeasurably deep. I pray that the many Buddhist practitioners will avoid fixing on only one meaning and shutting out the many others. Everyone among those who seek Rebirth in the Pure Land should strive diligently to awaken the Bodhi mind in the manner proper to their own school. Even though all the other practices are lacking, awakening the Bodhi mind can be the karmic action for Rebirth in the Pure Land.

Regarding "deep faith in [karmic] causality," there are two kinds: one is [faith in] the law of worldly cause and effect and the other is faith in cause and effect that transcend this world. Worldly cause and effect is that of the six paths, as is explained in the Sutra of Correct Dharma Thought. Cause and effect that transcend the world are karmic causes and effects relevant to the four grades of Holy People, as explained in the sutras of both the Mahayana and the Hinayana. If we classify all of the sutras in terms of these two kinds of cause and effect, we get different views, according to the different schools of thought. According to the understanding of the Tendai, the Avatamsaka Sutra teaches two types of cause and effect: that of the Buddha and that of the Bodhisattva. The Agamas also expound two kinds of cause and effect, namely that of the Sravaka and that of the Pratyekabuddha. The various Vaipulya sutras expound the causes and effects of the Four Vehicles, the various Praj ap ramita sutras teach common, particular, and perfect types of cause and effect, the Lotus Sutra teaches the causes required for becoming a Buddha and the effects of Buddhahood, and the Nirvana Sutra also expounds the causes and effects of the Four Vehicles. In this manner the phrase "deep faith in cause and effect" pervades all the teachings of the Buddha throughout his whole life. For all those who seek Rebirth in the Pure Land, even though they fail to perform any other practice, deep faith in cause and effect can become a karmic action for Rebirth. 109

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"Reading and chanting the Mahayana sutras" is divided into two parts: "reading and chanting" and "the Mahayana sutras." The former, by mentioning only two of the five kinds of Dharma Masters—namely those who read the sutras and those who recite them—actually refers to the other three as well, namely "those who uphold the sutras," and so on. In terms of the ten kinds of Dharma practice, "reading and reciting the sutras" refers to the other eight kinds as well, namely "copying the sutras," "reverencing the sutras," and so on.

"Mahayana" stands in contrast to "Hinayana." It does not refer to any one sutra in particular but rather to all the Mahayana sutras in general. According to the Buddha's intent "all" refers to all the Mahayana sutras that the Buddha expounded during his whole life. Among these sutras expounded during his whole life, there are those that were compiled and those not compiled. Among those already compiled, some are still hidden in the dragon palace and are not yet disseminated among men; others are still remaining in India and have not yet arrived in China.

Now with regards to those sutras that have already been brought over and translated, the Chen-yuan Catalogue of Scriptures Contained in the Pitaka, compiled in the T'ang Dynasty contains a total of 637 texts of Mahayana sutras, both exoteric and esoteric, in 2883 fascicles. They begin with the Larger Prajhaparamita Sutra of 600 fascicles and end with the Sutra of the Dharma s Eternal Dwelling. All these should certainly be understood as included in the one phrase: "reading and reciting the Mahayana sutras."

The practitioners hoping for the Western Paradise may—each in accord with his own preference—read and recite either the Lotus Sutra or the Avatamsaka Sutra and turn it into a karmic action for Rebirth. Or else these practitioners may uphold, read, and recite the Vairocana Sutra, the King of the Teaching, or the various rites dedicated to the Holy Ones, and turn this into karmic action for Rebirth. Or else they may explain and copy the Prajha, the Vaipulya, the Nirvana, and the other sutras and turn this 110

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into karmic action for Rebirth. This is the intention of the Meditation Sutra in the Pure Land School.

It may be asked, "The basic principles of the Exoteric and the Esoteric Teachings differ. Why then do you include the Esoteric in the Exoteric?" My reply is that the above exposition does not lump together the basic principles of the Esoteric and Exoteric. It simply points out that the scriptures of both are joined together as Mahayana sutras in the Chen-yiian Catalogue of Scriptures Contained in the Pitaka. For this reason, they are both included in the one phrase, "reading and reciting the Mahayana sutras." It may further be asked, "Why do you include the Lotus Sutra in the sutras the Buddha taught prior to the Lotus Sutra?" My answer is that I do not use the word "include" to discriminate between Provisional and Real, Partial and Perfect Teachings, and so forth. The words "reading and reciting the Mahayana sutras" cover all the Mahayana sutras, both those which came before and those which came after. Those "before" refer to the Mahayana sutras which came before the Meditation Sutra; "after" refers to those which followed the proclamation of that sutra at the king's palace. Reference was made simply to "the Mahayana sutras." No distinction was intended between Provisional and Real Teachings. That being the case, the phrase correctly applies equally to such Mahayana sutras as the Avatamsaka and Vaipulya, as well as to those like the Prajha, the Lotus, and the Nirvana. The words, "encourages others to perform these practices" mean that one should encourage people to perform both the various Contemplative and Distractive Good Practices as well as the practice of the Nembutsu Samadhi.

Next we treat of the nine classes of people. The three meritorious practices, which were explained earlier, are expanded into the practices for the nine classes of aspirants.

The "loving heart that avoids any kind of killing" mentioned in the section on the "highest level of the superior class," corresponds to the third phrase in the above-quoted "worldly meritorious practices."

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The next phrase, "practice of observing the various precepts" corresponds exactly to the second phrase of the second meritorious practice described above: "to observe the various precepts." The next, "reading and reciting the Mahayana sutras" corresponds to the third phrase of the above-described third meritorious practice: "reading and reciting the Mahayana sutras." The next, "the practice of the six concentrations" has the same meaning as the above-cited third phrase in the third meritorious practice. "To understand well the ultimate meaning," mentioned in the section on "the middle level of the superior class," corresponds to the meaning of the second and third parts of the third meritorious practice explained earlier. "To have deep faith in karmic cause and effect, and to awaken the Bodhi mind," mentioned in the "lowest level of the superior class," corresponds to the first and second phrases of the third meritorious practice above. "Accepting and observing the Five Precepts," mentioned in the "highest level of the middle class," corresponds to the meaning of the second phrase of the second meritorious practice above. "To uphold for one day and one night the eight regulating precepts," mentioned in the "middle level of the middle class," corresponds to the second meritorious practices above. "Filial duty to father and mother, and practicing worldly benevolence and compassion," mentioned in the "lowest level of the middle class," corresponds to the meaning of the first and second phrases in the first meritorious practice above.

The highest level of the lower class is composed of sinful people who commit the ten evils. If at the end of their lives they utter but one Nembutsu, their sins will be destroyed and they will attain Rebirth. The middle level of the lower class is made up of sinful people who break the precepts. If at the end of their lives they hear of the merits of the Buddha and his Land, their sins will be destroyed and they will attain Rebirth. The lowest level of the lower class is made up of the people who commit the five deadly sins. If at the end of their lives they utter the Nembutsu ten times, their sins will be destroyed and they will attain Rebirth. 112

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Even though the people belonging to these last three classes do nothing but evil deeds in their ordinary lives and do not desire Rebirth, nevertheless, at the end of their lives they may chance to meet a good teacher for the first time and thereby obtain Rebirth. If one wishes to draw a parallel between these and the three meritorious practices described above, [these practices of he three lower classes] correspond to the third of the meritorious practices: "[reading and chanting] the Mahayana sutras."

The above is only a rough summary of the Contemplative and Distractive Good Practices. This is the implication of the Commentary on the Meditation Sutra when it says, "The benefits of the Two Gateways known as the Contemplative and Distractive Good Practices have already been expounded previously . . ." C. The Nembutsu Practice

Next we treat the Nembutsu: the wholehearted utterance of the Name of Amida Buddha. The meaning of the Nembutsu is as it is usually given. Now the passage says, "correctly explains that Sakyamuni transmitted Amida's Name to Ananda so that it would endure far into the future ages." Although [Sakyamuni] had in that sutra already expounded at length the various Contemplative and Distractive Good Practices; nevertheless, he did not transmit these Contemplative and Distractive Practices to Ananda for transmission to succeeding ages. Only the single practice of the Nembutsu Samadhi was entrusted to Ananda for transmission into the far distant future.

One might ask why the various Contemplative and Distractive Practices were not entrusted to Ananda for transmission [and pursue the following line of reasoning]: [Even if you argue that Sakyamuni] did not transmit them because he disliked the fact that they include a mixture of shallow and deep karmic activities, [you must nevertheless admit that] the three meritorious practices include both shallowness and depth. Filial duty to one's father and mother, as well as reverence for one's teachers and elders, 113

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are shallow practices, while observing the various precepts, awakening the Bodhi mind, deep faith in karmic cause and effect, and reading and chanting the Mahay na sutras are deep practices. [Logically then] the shallow practices should have been discarded; but the deep practices would have been entrusted [to Ananda], If [you argue that] the distinction was made between shallowness and depth of meditation, and that the shallow kinds of meditation were rejected, [still you will have to admit that] the thirteen types of contemplation include both shallow and deep [practices]. To contemplate the sun and water is shallow contemplation, but the following eleven—from envisioning the ground to envisioning the various splendors of the Pure Land—are deep [modes of] contemplation. The shallow contemplation should have been discarded, and the deep contemplation should have been transmitted [to Ananda], Further, among the eleven, the ninth concentration is to envision Amida Buddha. This is the Samadhi of Seeing the Buddha. [Sakyamuni may possibly] have cast aside the other twelve and could have transmitted to Ananda only the Samadhi of Seeing the Buddha. Furthermore, the "Section on Profound Meanings" in the Commentary on the same [Meditation Sutra] says, "This sutra has as its essence both the Samadhi of Seeing the Buddha and the Nembutsu Samadhi." These two practices form the essence of this sutra. Why then would Sakyamuni discard the Samadhi of Seeing the Buddha and transmit to Ananda only the Nembutsu Samadhi?

[To such a mode of reasoning] I answer that [the Commentary says], "When seen in terms of the meaning of the Buddha's Original Vow, actually it is to have sentient beings single-mindedly and wholeheartedly utter the Name of Amida Buddha." The various Contemplative and Distractive Practices are not [the intent of] the Original Vow. That is why they were not transmitted [to Ananda], Further, even though the Samadhi of Seeing the Buddha is the most outstanding among these practices, still it is not [the intent of] the Original Vow. That is why it was not transmitted to Ananda. The Nembutsu Samadhi is [the intent of] the Buddha's Original Vow. That is why he transmitted it. 114

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The above-cited words of the Commentary, "When seen in terms of the meaning of the Buddha's Original Vow" refer to the Eighteenth of the Forty-eight Vows in the Two-Volume [Larger] Sutra. "Single-mindedly and wholeheartedly to utter" refers to "singleminded and wholehearted meditation on" found in the part of the three classes of people in this same sutra. The meaning of the Original Vow has already been explained in detail above. It may be asked, "If such is the case, then why did Sakyamuni not expound in a straightforward manner the Nembutsu practice of the Original Vow instead of going to the trouble of explaining the various Contemplative and Distractive Good Practices, which are not included in the Original Vow?"

I answer that the Nembutsu practice of the Original Vow has already been expounded in detail in the Two-Volume Sutra. Hence it is not explained here again. Furthermore, Sakyamuni expounded the Contemplative and Distractive Good Practices in order to reveal the superiority of the Nembutsu over the other practices. Without the Contemplative and Distractive Practices, how could he have made clear the special preeminence of the Nembutsu? This is for example, like the preeminence of the Lotus Teaching among the three teachings. If the doctrine of the three teachings did not exist, how could it be made clear that the Lotus Teaching is best? Therefore, the Contemplative and Distractive Practices were expounded only in order that they might be abandoned, while the Nembutsu Samadhi was expounded so that it could be established. Still, the various Contemplative and Distractive Good Practices are all difficult to evaluate. In general, the Contemplative Good Practices involve seeing Amida Buddha and his Land as clearly as looking at an image in a mirror. [With these] the desire for Rebirth will arise as quickly as pointing to the palm of one's hand. The power of one contemplation removes the sins and faults of many kalpas. The merits of all these [thirteen] contemplations can eventually bring the marvelous reward of

Samadhi. Thus the man who desires Rebirth should practice the contemplations. Among these the ninth, in which one visualizes Amide's actual body, is the method for [achieving] the Samadhi of 115

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Seeing the Buddha. If one brings this practice to fruition, one will actually see the body of Amida. Then, because one sees Amida's body, one will actually be able to see all the Buddhas. Because one sees all the Buddhas, one receives the promise of assured Enlightenment in front of the Buddhas. The benefits of this contemplation are extremely profound.

However, in the section on "dissemination" of the Meditation Sutra the Tathagata Sakyamuni gave Ananda a special command, entrusting to him the task of spreading everywhere the Dharma concerning the practice necessary for Rebirth in the Pure Land. He did not favor the method of envisioning the Buddha and did not entrust it to Ananda, but he chose the method of the Nembutsu and did entrust that to him. He did not entrust to him even the method of the Samadhi of Seeing the Buddha, much less that of contemplating the sun, water, and the other objects. Hence, the thirteen contemplations are not practices transmitted to Ananda. Thus if people in this world wish to perform the practice of seeing the Buddha and do not practice the Nembutsu, they are not only going against Amida's Original Vow made in the distant past, they are also at variance with the intention of Sakyamuni when he entrusted [the Nembutsu] to Ananda in the recent past. Practitioners should carefully consider this.

Next, among the Distractive Good Practices there are both observing the precepts of the Mahayana and observing those of the Hinayana. People in the world regard the practice of observing the precepts as essential for entering into the truth. They believe that those who break the precepts cannot be reborn in the Pure Land.

There is also the practice of awakening the Bodhi mind. People regard the Bodhi mind as an essential point for [Rebirth in the] Pure Land. They believe that those who have not awakened the Bodhi mind cannot attain Rebirth.

There is also the practice of understanding the highest truth, which is insight into the essential principle. People also consider this principle to be the wellspring of Buddhahood. One cannot seek 116

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the Buddha's Land without this principle and those who lack it cannot be reborn.

Further, there is the practice of reading and chanting the Mahayana sutras. All people think that by reading and chanting the Mahayana sutras it is possible to be reborn in the Pure Land, and that those who do not read and chant the Mahayana sutras cannot be reborn. There are two modes of this practice: one is chanting the sutras and the other is chanting the dharanis. The first refers to chanting the Prajha, the Lotus, and other Mahayana sutras. The other practice refers to chanting the "Wish-Fulfilling," the "Most August," the "Brightly Shining," the "Amida," and other sacred dharanis.

Generally speaking, one should revere all the eleven types of the Distractive Good Practices. However, the four practices just mentioned are especially appreciated by people of the present age. They have almost suppressed the practice of the Nembutsu. If one carefully ponders the intent of the [Meditation] sutra, however, one will see that it is not these various practices that were entrusted to Ananda for future transmission. Only the one Nembutsu practice was so entrusted for the ages that would follow. One ought surely to know that the reason why Sakyamuni did not entrust these various practices to Ananda was that they are completely absent from Amida's Original Vow. The reason why Sakyamuni transmitted the Nembutsu to him was that it is in accord with Amida's Original Vow.

Furthermore, the reason why Master Shan-tao abandoned the manifold practices and took refuge in the Nembutsu was that it was unquestionably in accord with Amida's Original Vow, and that Sakyamuni did transmit these practices to Ananda. One should realize that it is for these reasons that the manifold practices are not in accord with either the capacities of the people or the nature of the present age. It is Rebirth through the Nembutsu that corresponds with people's capacities and with the times. How could both the people's striving and the Buddha's response thereto come to naught?

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One ought clearly to understand that Sakyamuni first opened the Gateway of the Contemplative and Distractive Good Practices in response to the wishes of other people. He later closed this gateway in accordance with his own wish. The only gateway which, once opened, will remain unclosed for long aeons is that of the Nembutsu. Practitioners should know this is the intent of Amida's Original Vow and of Sakyamuni's act of entrusting it [to Ananda], Also, the words "future ages," according to the implication of the Two-Volume Sutra, refer to the hundred-year period following the distant end of the ten thousand-year Age of the Dharma's Decadence. The phrase "far into the future" includes recent time. For if this teaching is good for the period following the complete extinction of the Dharma, then it is even more appropriate for the Age of the Decadence of the Dharma. And if it holds true for that age, then how much more so for the previous Ages of the Right Dharma and the Semblance of the Dharma!

Accordingly one should understand that the Way of Rebirth through the Nembutsu is possible for the three Ages of the Right Dharma, the Semblance [of the Dharma], and the Degeneration of the Dharma as well as the hundred-year period after its complete extinction.

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Chapter XIII

The Nembutsu Is the Source

of Much Good

Passages Attesting That the Nembutsu Gives Rise to Much Virtue While the Miscellaneous Good Practices Give Rise to But Little

The Amida Sutra says:

It is impossible to be reborn in that Land by means of little goodness and virtue. O Sariputra, if a good man or woman hears an exposition about Amida Buddha and with his or her whole heart takes firm and undistracted hold on his Name for one day, for two days, or for three, four, five, six, or seven days, then at the time when life is about to end, Amida Buddha together with the assembly of he many Holy Ones will be present before his or her very eyes. Such a person, with mind unperturbed at the time of death, will attain Rebirth in Amida Buddha's Land of Supreme Bliss. Shan-tao, interpreting this passage, says: Because [the Land of] Supreme Bliss is the world of unconditioned nirvana, it is difficult to be reborn there by means of the Miscellaneous Good Practices that correspond to people's varying capacities. That is why the Tathagata chose the needed Dharma and taught that one should think solely and wholeheartedly on Amida Buddha. One should do this 119

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for seven days and seven nights with no break in attention. When undertaking longer periods of practice, one should do this even more. Just as their lives are about to end, a multitude of Holy Beings bearing lotus pedestals with them will appear to such people. With their bodies and minds exulting, they will be seated on these golden lotus pedestals, and when thus seated, they will immediately gain insight into the unproduced [quality of all things]. In an instant, they will be welcomed and be led before the Buddha himself. Then the Dharma's friends will vie with one another to clothe them in Dharma robes. At that time they will realize the Stage of Non-Retrogression and enter into the Stage of the Three Wisdoms.

In my opinion, the phrase, "It is impossible to be reborn in that Land by means of little goodness and virtue," means that it is difficult to be reborn in that Land through all the other Miscellaneous Practices. For that reason [Shan-tao says], "It is difficult to be reborn there by means of the Miscellaneous Good Practices that correspond to people's varying capacities." The phrase "little goodness" is in contrast with the notion of "much goodness." Thus the Miscellaneous Good Practices are the roots of little goodness, while the Nembutsu is the root of much goodness. This is why the Passages Concerning the Pure Land of Lung-shu says: The ideographs of the Amida Sutra carved in stone in the city of Hsiang-yang—written by Ch'en Jen-leng in the Sui Dynasty—were graceful, and many people prized and enjoyed them. [In this version of the sutra one finds] —after the words "single-mindedly and without distraction"—the following passage of twenty-one ideographs that are left out of the text handed down to us today, "By wholeheartedly holding fast to uttering the Name, one's sins are extinguished. This is the karmic result of much goodness and virtue."

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The Nembutsu is the Source of Much Good

Here one can see that the meaning is not just one of "much" versus "little." There is also the meaning of "great" versus "small": that is to say, the Miscellaneous Good Practices represent small goodness, while the Nembutsu represents great goodness. There is also the connotation of "superior" versus "inferior : the Miscellaneous Good Practices are an inferior [form of] goodness, while the Nembutsu is a superior [form of] goodness. One should understand these meanings.

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Chapter XIV

The Many Buddhas Bear Witness

Only to the Nembutsu

Passages Attesting That the Many Buddhas of the Six Directions as Numerous as the Sands of the Ganges Do Not Bear Witness to the Other Practices But Only to the Nemhutsu

Shan-tao's Dharma Gate of Contemplation states: Further, as it is said in the Amida Sutra, the many Buddhas from the six directions, as numerous as the sands of the Ganges, all stretch forth their tongues throughout the three thousand-fold worlds and earnestly proclaim these words, "While the Buddha yet remains in the world and after his disappearance, all ordinary sinful men who merely turn their attention to and think of Amida Buddha and desire to be reborn in his Pure Land will attain Rebirth. Whether they do this for as long as a hundred years or as little as seven days—or for one day, or [while they utter Amida's Name] ten times, or even once—when they come to die, the Buddha and the assembly of his Holy Ones will come personally to welcome them, and they will attain Rebirth." The above Buddhas of he six directions, stretching forth their tongues, have certainly borne witness for such ordinary men. Their sins being extinguished, they will attain Rebirth. If n spite of such witness they fail to attain Rebirth, 123

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then the tongues of the Buddhas in each of the six directions will never return to their mouths once they are extended, but will naturally decay and rot.

Likewise, in the .Hymns in Praise of the Amida Sutra as follows: ebirth the same author quotes

All the Buddhas in the east as numerous as the sands of the Ganges and all the Buddhas in the south, west, and north, as countless as the sands of the Ganges, as well as in the quarters that are above and below, each in their own Lands stretch forth their tongues throughout the great three thousand-fold worlds and speak words of truth: "You sentient beings surely ought all to believe in this sutra protected by all the Buddhas." Why do we say "protected"? It is because they have all given witness to the fact that if any sentient being utters the Name of Amida Buddha for one to seven days, or even ten times, or at least once, or if one should think [of Amida] only a single time, then he will certainly attain Rebirth. Because they bear witness to this, it is called "the sutra that protects the Nembutsu." The same text also says:

The Tathagatas in each of the six directions stretch forth their tongues to bear witness to the fact that anyone who wholeheartedly utters Amida's Name will reach the Western Quarter. Once they arrive there, the lotus flowers will open, and they will hear the wonderful Dharma. Then, the Vow and practices of the [final] ten stages [of the Bodhisattva] will spontaneously manifest themselves. The same author, in his Commentary on the Meditation Sutra, quotes the Amida Sutra as follows:

Further, the Buddhas of all the ten directions, fearing that sentient beings would not believe that which the single Buddha Sakyamuni taught, stretch forth their tongues at the same time with a single mind and heart, covering the great 124

The Many Buddhas Bear Witness Only to the Nembutsu three thousand-fold worlds, and proclaim the words of truth, saying, "You sentient beings ought all to believe what Sakyamuni proclaimed, praised, and bore witness to. That is, if all ordinary men, regardless of whether their sins or goodness be great or small, whether the length of their practice be long or short, all single-mindedly and wholeheartedly utter the Name, at most for a hundred years or at least for one to seven days, then there is no doubt that they will certainly attain Rebirth."

The same author states in his Liturgical Hymns: Practice the Nembutsu without interruption and without any doubt. The Tathagatas throughout the six directions bear witness that this is not false. If without any distractions one devotes oneself to this practice wholeheartedly with body, speech, and mind, the lotus flower of a hundred treasures will in due time appear.

The Dhyana Master Fa-chao states in his Five-Tone Ceremonial Hymns [ Aspiring for Rebirth in the Pure Land]: Among the ten thousand differing practices, it is the most urgent and effective. There is none that surpasses the Gateway of the Pure Land. This was not only proclaimed by the original Master with the golden mouth; it was also handed down and verified at one time by all the Buddhas of the ten directions.

Someone might ask me, "Why did the many Buddhas of the six directions bear witness only to the single practice of the Nembutsu alone?" I answer that according to the understanding of Shan-tao, this is because the Nembutsu is [promised in] the Original Vow of Amida. It is for this reason that they bear witness to it. This is not so with the other practices. Hence, they were not [so confirmed]. It may further be asked, "If the Nembutsu is confirmed because of the Original Vow, then why is it that when the Nembutsu was taught by Sakyamuni in the Two-Volume Sutra and the Meditation 125