Tạng English · BDK English Tripiṭaka (dịch từ Hán tạng) · BDK English Tripiṭaka

T2646 Kyōgyōshinshō On Teaching, Practice, Faith, and Enlightenment

Thông tin: BDK America — English Tripiṭaka

KYOGYOSHINSHO: ON TEACHING, PRACTICE, FAITH, AND ENLIGHTENMENT

Front Matters

BDK English Tripi†aka 105-I KYØGYØSHINSHØ: ON TEACHING, PRACTICE, FAITH, AND ENLIGHTENMENT by

Shinran

Translated from the Japanese (Taishø Volume 83, Number 2646) by

INAGAKI Hisao Numata Center for Buddhist Translation and Research 2003

Copyright

± 2003 by Bukkyø Dendø Kyøkai and

Numata Center for Buddhist Translation and Research All rights reserved. No part of this book may be reproduced, stored in a retrieval system, or transcribed in any form or by any means —electronic, mechanical, photocopying, recording, or otherwise— without the prior written permission of the publisher. First Printing, 2003

ISBN: 1-886439-16-8

Library of Congress Catalog Card Number: 2003100179 Published by

Numata Center for Buddhist Translation and Research 2620 Warring Street

Berkeley, California 94704

Printed in the United States of America

A Message on the Publication of the

English Tripi†aka

The Buddhist canon is said to contain eighty-four thousand di›erent teachings. I believe that this is because the Buddha's basic approach was to prescribe a di›erent treatment for every spiritual ailment, much as a doctor prescribes a di›erent medicine for every medical ailment. Thus his teachings were always appropriate for the particular su›ering individual and for the time at which the teaching was given, and over the ages not one of his prescriptions has failed to relieve the su›ering to which it was addressed.

Ever since the Buddha's Great Demise over twenty-five hundred years ago, his message of wisdom and compassion has spread throughout the world. Yet no one has ever attempted to translate the entire Buddhist canon into English throughout the history of Japan. It is my greatest wish to see this done and to make the translations available to the many English-speaking people who have never had the opportunity to learn about the Buddha's teachings. Of course, it would be impossible to translate all of the Buddha's eighty-four thousand teachings in a few years. I have, therefore, had one hundred thirty-nine of the scriptural texts in the prodigious Taishø edition of the Chinese Buddhist canon selected for inclusion in the First Series of this translation project. It is in the nature of this undertaking that the results are bound to be criticized. Nonetheless, I am convinced that unless someone takes it upon himself or herself to initiate this project, it will never be done. At the same time, I hope that an improved, revised edition will appear in the future.

It is most gratifying that, thanks to the e›orts of more than a hundred Buddhist scholars from the East and the West, this monumental project has finally gotten o› the ground. May the rays of the Wisdom of the Compassionate One reach each and every person in the world.

NUMATA Yehan

Founder of the English

August 7, 1991 Tripi†aka Project

Editorial Foreword

In January 1982, Dr. NUMATA Yehan, the founder of the Bukkyø Dendø Kyøkai (Society for the Promotion of Buddhism), decided to begin the monumental task of translating the complete Taishø edition of the Chinese Tripi†aka (Buddhist canon) into the English language. Under his leadership, a special preparatory committee was organized in April 1982. By July of the same year, the Translation Committee of the English Tripi†aka was o‡cially convened.

The initial Committee consisted of the following members: (late) HANAYAMA Shøy¥ (Chairperson), BANDØ Shøjun, ISHIGAMI Zennø, KAMATAShigeo, KANAOKASh¥y¥, MAYEDASengaku, NARAYasuaki, SAYEKI Shinkø, (late) SHIOIRI Ryøtatsu, TAMARU Noriyoshi, (late) TAMURA Kwansei, URYÁZU Ry¥shin, and YUYAMA Akira. Assistant members of the Committee were as follows: KANAZAWAAtsushi, WATA -NABEShøgo, Rolf Giebel of New Zealand, and Rudy Smet of Belgium. After holding planning meetings on a monthly basis, the Committee selected one hundred thirty-nine texts for the First Series of translations, an estimated one hundred printed volumes in all. The texts selected are not necessarily limited to those originally written in India but also include works written or composed in China and Japan. While the publication of the First Series proceeds, the texts for the Second Series will be selected from among the remaining works; this process will continue until all the texts, in Japanese as well as in Chinese, have been published.

Frankly speaking, it will take perhaps one hundred years or more to accomplish the English translation of the complete Chinese and Japanese texts, for they consist of thousands of works. Nevertheless, as Dr. NUMATA wished, it is the sincere hope of the Committee that this project will continue unto completion, even after all its present members have passed away.

It must be mentioned here that the final object of this project is not academic fulfillment but the transmission of the teaching of the vii

Publisher’s Foreword

Editorial Foreword

Buddha to the whole world in order to create harmony and peace among humankind. To that end, the translators have been asked to minimize the use of explanatory notes of the kind that are indispensable in academic texts, so that the attention of general readers will not be unduly distracted from the primary text. Also, a glossary of selected terms is appended to aid in understanding the text. To my great regret, however, Dr. NUMATApassed away on May 5, 1994, at the age of ninety-seven, entrusting his son, Mr. NUMATAToshihide, with the continuation and completion of the Translation Project. The Committee also lost its able and devoted Chairperson, Professor HANAYAMA Shøy¥, on June 16, 1995, at the age of sixty-three. After these severe blows, the Committee elected me, Vice President of Musashino Women's College, to be the Chair in October 1995. The Committee has renewed its determination to carry out the noble intention of Dr. NUMATA, under the leadership of Mr. NUMATA Toshihide. The present members of the Committee are MAYEDA Sengaku (Chairperson), BANDØ Shøjun, ISHIGAMI Zennø, ICHISHIMA Shøshin, KANAOKA Sh¥y¥, NARA Yasuaki, TAMARU Noriyoshi, URYÁZU Ry¥shin, YUYAMA Akira, Kenneth K. Tanaka, WATANABE Shøgo, and assistant member YONEZAWA Yoshiyasu.

The Numata Center for Buddhist Translation and Research was established in November 1984, in Berkeley, California, U.S.A., to assist in the publication of the BDK English Tripi†aka First Series. In December 1991, the Publication Committee was organized at the Numata Center, with Professor Philip Yampolsky as the Chairperson. To our sorrow, Professor Yampolsky passed away in July 1996. In February 1997, Dr. Kenneth K. Inada became Chair and served in that capacity until August 1999. The current Chair, Dr. Francis H. Cook, has been continuing the work since October 1999. All of the remaining texts will be published under the supervision of this Committee, in close cooperation with the Editorial Committee in Tokyo. MAYEDA Sengaku

Chairperson

Editorial Committee of

the BDK English Tripi†aka

viii

Publisher's Foreword

The Publication Committee shares with the Editorial Committee the responsibility of realizing the vision of Dr. Yehan Numata, founder of Bukkyø Dendø Kyøkai, the Society for the Promotion of Buddhism. This vision is no less than to make the Buddha's teaching better known throughout the world, through the translation and publication in English of the entire collection of Buddhist texts compiled in the Taishø Shinsh¥ Daizøkyø, published in Tokyo in the early part of the twentieth century. This huge task is expected to be carried out by several generations of translators and may take as long as a hundred years to complete. Ultimately, the entire canon will be available to anyone who can read English and who wishes to learn more about the teaching of the Buddha.

The present generation of sta› members of the Publication Committee includes Marianne Dresser; Brian Nagata, president of the Numata Center for Buddhist Translation and Research, Berkeley, California; Eisho Nasu; and Reverend Kiyoshi Yamashita. The Publication Committee is headquartered at the Numata Center and, working in close cooperation with the Editorial Committee, is responsible for the usual tasks associated with preparing translations for publication.

In October 1999, I became the third chairperson of the Publication Committee, on the retirement of its very capable former chair, Dr. Kenneth K. Inada. The Committee is devoted to the advancement of the Buddha's teaching through the publication of excellent translations of the thousands of texts that make up the Buddhist canon. Francis H. Cook

Chairperson

Publication Committee

A Message on the Publication of the English Tripi†aka NUMATA Yehan v

Editorial Foreword MAYEDA Sengaku vii Publisher's Foreword Francis H. Cook ix Translator's Introduction INAGAKI Hisao xiii Kyøgyøshinshø: On Teaching, Practice, Faith, and Enlightenment Preface 3

Chapter I. Revealing the True Teaching 5 Chapter II. Revealing the True Practice 9 Chapter III. Revealing the True Faith 83 Chapter IV. Revealing the True Enlightenment 169 Chapter V. Revealing the True Buddha and Land 197 Chapter VI. Revealing the Transformed Buddhas and Lands 233

Notes 341

Glossary 351

Bibliography 421

Index 423

A List of the Volumes of the BDK English Tripi†aka (First Series) xi

Translator’s Introduction

Translator's Introduction

Kyøgyøshinshø: On Teaching, Practice, Faith, and Enlightenment is the magnum opus of Shinran Shonin, the founder of the Jødo Shinsh¥ school of Pure Land Buddhism, popularly known as Shin Buddhism. It is by far the most comprehensive discourse presenting the essentials of Amida's law of salvation, which is applicable to all human beings regardless of their moral qualities or spiritual capacity. As the full title indicates, this work is largely a "collection of passages"

—three hundred and seventy-six quotations from sixtytwo sutras, discourses, and commentaries, including non-Buddhist sources. With deep insight and meticulous care, Shinran compiled these extensive materials into an organic whole. His own notes and comments placed before or after the quotations serve as introductions to new topics and summaries of their main points. They also serve as a good guide to lead the reader from one subject to the next without confusion. In many cases, the author's comments reveal his inner thoughts formed under the influence of Amida's boundless wisdom and compassion.

By closely studying this work, one will see that Shinran successfully systematized and enhanced, to the highest point, the teaching and practice of Pure Land Buddhism which had developed in diverse forms during its transmission from India to Japan via China and Korea—mainly through the Seven Patriarchs. One will also note that Shinran had a broad perspective; his system of Shin Buddhism is not limited to general Pure Land Buddhism. He envisioned a system that would embrace all the teachings of the Buddha; indeed, he brought forth the law of salvation through "Other-Power" as the ultimate teaching of the Mahayana. Contrary to the first impression of many readers, this is not an abstract doctrinal system; those with serious xiii

Translator's Introduction

spiritual questions will find in this work appropriate answers that they may not be able to find in other religious works. Author of the Kyøgyøshinshø

Shinran (1173-1262), whose parents died when he was very young, entered the priesthood at the age of nine and practiced in the Tendai school on Mount Hiei for the next two decades. At the age of twentynine, he left the mountain and became a disciple of Hønen. He dedicated himself to the Nembutsu practice that Hønen encouraged but, more importantly, he noticed that the true cause of birth in the Pure Land is the "faith of the Other-Power"

—the entrusting heart endowed

by Amida. He thus established a system of salvation centering on faith, which is fully explained in this text, Kyøgyøshinshø. When the Nembutsu teaching was prohibited and Hønen was banished to Shikoku in 1207, Shinran was exiled to Kokubu in northern Japan, where he married Eshin-ni. Stripped of the priesthood and given a criminal's name, he styled himself "Gutoku Shaku Shinran" —

"Short-haired, ignorant person, Shinran, disciple of ¸åkyamuni" —with a keen awareness that he was neither a priest nor a layman. There was no longer any Buddhist precept that bound him and, consequently, no set rules of conduct prescribed for the realization of enlightenment.

Though he was pardoned four years later, Shinran stayed on in northern Japan for another three years after that and then moved to Hitachi Province, northeast of Tokyo, where he began to spread the message of Amida's salvation to the countryfolk of that region. Over the years, he perused all available Buddhist and non-Buddhist scriptures and compiled the passages from them which he found useful for his grand religious-philosophical system of salvation centering on Amida's Vow. Shinran returned to Kyoto at the age of sixty-two or sixty-three, presumably with the intention of completing the Kyøgyøshinshø and writing other works for the sake of his fellow beings. He had four sons and three daughters, but in Kyoto he lived most of the time with his youngest daughter. His literary work continued up to the end of his life, xiv

Translator's Introduction

at the age of ninety. Among the more than five hundred hymns in Japanese he composed, his last major collection of a hundred and fifteen hymns is believed to have been written after the age of eighty-five. The exact year the Kyøgyøshinshøwas complied is not known. The only date that might be considered relevant is found near the end of the last chapter, where Shinran states: "From the time of the Buddha's parinirvå√ato the first year of Gennin (1224), two thousand one hundred and eighty-three years have passed. " If 1224 was the year he

completed this work, he was then fifty-two years old. However, studies of other sources lead to the conclusion that Shinran made the first draft of this work sometime between the ages of forty and sixty, while he was still in the Kanto area, and that after his return to Kyoto he continued revising it until the age of seventy-five to eighty. Synopsis of the Text

Kyøgyøshinshø: On Teaching, Practice, Faith, and Enlightenmentis the popular title of this text, and it precisely reflects the basic structure of the Shin Buddhist system of salvation. Chapter One, "Revealing

the True Teaching,

" shows that the Larger Sutra on Amitåyus(Taishø

No. 360, translated by INAGAKIHisao with Harold Stewart, in The Three Pure Land Sutras, Revised Second Edition, Numata Center, 2003) is precisely the scripture that presents the true way of salvation for all beings, even the most wicked people. This sutra explains how Amida—when he was a bodhisattva called Dharmå kara—resolved to save all beings and made Forty-eight Vows, and after completing the bodhisattva practices required for fulfilling them, attained Buddhahood. The most essential of his vows is the Eighteenth Vow, which states that anyone who entrusts oneself to Amida and calls his Name will be born in the Pure Land—the nirvana realm of the highest bliss. Shinran was firmly convinced that the primary purpose of ¸åkyamuni's appearance in the world was to expound the Larger Sutra and reveal Amida's Vow.

Chapter Two,

"Revealing the True Practice,

" shows, in detail, how

even ordinary people who lack both moral virtue and spiritual capacity can enter the Pure Land. In the prescribed method of practice in general xv

Translator's Introduction

Buddhism, one must diligently work one's way, stage by stage, toward enlightenment. In the Shin Buddhist path, all the merits and virtues accomplished by Amida are transferred to us in the form of Amida's Name.

"Merit transference,

" therefore, is the focal point in the actualization of our salvation. By meditating on and reciting the Name, one is drawn to Amida's power and soon realizes that even the e›ort to recite the Name ultimately comes from Amida. In short, conventional "self-power" practice is replaced by "Other-Power" practice—the Nembutsu of the Other-Power. The second chapter thus fully explains the soteriological meaning and function of the Nembutsu and the working of the power behind it. In Shinran's view, all the teachings of the Buddha, whether of the One Vehicle or of the three vehicles, are comprised in the "One-Vehicle teaching of Amida's Vow. "

Chapter Three,

"Revealing the True Faith,

" is the pivotal part

of Shinran's doctrinal system. In Buddhism generally, faith is the starting point. By establishing faith in the Buddha, Dharma, and Sangha (the Three Treasures) one can proceed along the path of salvation. In other words, correct faith precedes correct practice; blind or misguided faith will not lead us to our spiritual goal. Shinran's deep reflection on his own mind brought him face to face with the stark reality that he could not possibly have correct faith because his mind was constantly perturbed by evil passions, self-love, and attachment. Here, too, he looked for Amida's transference of true faith to him to resolve this problem. He interpreted the text of the Eighteenth Vow to mean that Amida actually transfers his sincere and true mind to practitioners. In this way, Shinran realized it is Amida's mind of wisdom and compassion that we receive as "faith.

" He further discovered that such faith is the bodhi-mind, and even Buddha-nature— the cause of enlightenment. When faith of the Other-Power is thus established, one instantly transcends samsara and attainment of birth in the Pure Land is assured.

Chapter Four,

"Revealing the True Enlightenment,

" is divided into

two parts: enlightenment as such, and the salvific activities that ensue from it. Since the Nembutsu and faith are essentially Amida's virtues and mind, they are the cause of our enlightenment. Enlightenmentin xvi

Translator's Introduction

the Mahayana sense is the ultimate state of spiritual perfection and is called by various names, such as nirvana, bodhi,Oneness, and true suchness. This is not only the final objective of all Buddhist pursuits but also the fountainhead of all altruistic activities. Those who realize enlightenment cannot enjoy only the bliss of nirvana and remain inactive. Moved by great compassion, they manifest themselves in various forms as bodhisattvas to save those who are still caught in samsara. This activity is called "the returning aspect. " Since faith is

the bodhi-mind, it naturally contains the two aspects of wisdom and compassion. When one attains wisdom, one spontaneously comes to realize compassion. Conversely, in whatever altruistic activity one may be engaged as a bodhisattva, in one's deepest mind one always dwells in the tranquil state of nirvana.

Chapter Five,

"Revealing the True Buddha and Land,

" discloses

Amida's intrinsic qualities: infinite life and light, which are identical with the fundamental virtues of nirvana and Buddha-nature. The Pure Land, as Amida's land is popularly known, describes in concrete form the ultimate nature of all that exists—it is "pure" in the sense that it is not contaminated by delusions and evil passions. Since there is no a›licting element there, those born in the Pure Land can enjoy eternal peace and bliss. Although, in essence, the Pure Land is the nirvana realm which is above the dimensions of relativity, it is also the source of all the activities of the Buddha throughout the universe, through which Amida comes in contact with us and we respond to his salvific work. In this sense, we consider the Pure Land in terms of cause and e›ect and accept it as the sphere of karmic perfection, which has been produced by Amida's karma-power. Hence, the Pure Land is called the Land of Recompense—rewarded for Amida's Vow and practice. This karma-power, which is known more widely as "Vow-Power, " works boundlessly and endlessly to realize the Vow. It works to sustain the Pure Land on one hand, and on the other, it works to deliver living beings from samsara and bring them to the Pure Land. Chapter Six,

"Revealing the Transformed Buddhas and Lands,

aims at rectifying wrong views and clarifying the right way of salvation. There are various faiths and practices within Pure Land xvii

Translator's Introduction

Buddhism propounded by Chinese and Japanese masters. Furthermore, the three Pure Land sutras present a variety of methods of salvation. Before Hønen, all these practices, both meditative and nonmeditative, had been, by and large, accepted as authentic, and so some followers practiced meditative Nembutsu, while others practiced non-meditative acts. Following Shan-tao, the Fifth Patriarch of Shin Buddhism, Hønen declared exclusive recitation of the Nembutsu to be the "right act" or the "act of right assurance" and set aside other practices as "auxiliary acts.

" Shinran went a step further and distinguished all Pure Land faiths and practices into two categories: those based on one's own self-power and those based on Amida's Other-Power. He brought forth three of Amida's vows—the Eighteenth, Nineteenth, and Twentieth—as the standard for di›erent types of practice. The Eighteenth Vow reveals the genuine Other-Power teaching as set forth in the Larger Sutra,and the other two vows represent the self-power teachings of the Sutra on Contem plation of Amitåyus and the Smaller Sutra on Amitåyus(Taishø Nos. 365 and 366; translated by INAGAKI Hisao with Harold Stewart, in The Three Pure Land Sutras,Revised Second Edition, Numata Center, 2003). Shinran, however, did not brush aside self-power teachings as totally ine›ective; he considered them as "provisional" Pure Land ways leading to the Other-Power teaching. Presumably based on his own experience, Shinran envisioned the following process of conversion: from the selfpower teachings of the Nineteenth and the Twentieth Vows to the Eighteenth Vow teaching.

Nineteenth Vow—Contemplation Sutra—meditative and nonmeditative practices; Twentieth Vow—Smaller Sutra—sole practice of the Nembutsu; Eighteenth Vow—Larger Sutra—faith and Nembutsu of the Other-Power.

Shinran's critical eye was directed to the nature of the Pure Land. All three sutras describe the Pure Land and Amida Buddha in di›erent and varied ways. His insightful observation revealed that "the true Buddhas and lands" should transcend numerical or spatial limitations and that the sutras' description of the Buddhas and lands xviii

Translator's Introduction

in limited dimensions showed provisional manifestations of the true Buddhas and lands. It follows then that, in Shinran's view, the glorious adornments of the Pure Land as depicted in the Amida Sutra and the Contemplation Sutraare a Transformed Land; even the physical form of Amida Buddha described in the Contemplation Sutrain astronomical figures is, likewise, a Transformed Buddha. While maintaining this rigid distinction, Shinran had a wider and more comprehensive perspective, according to which he read all the three Pure Land sutras and other scriptures, including the Seven Patriarchs' discourses and commentaries, as presenting the "true,

" not "provisional,

" teaching—

in an implicit sense. And so, the reader is led to the Other-Power teaching and made to accept even the Transformed Buddha and Land as manifesting the true ones.

The latter half of this longest chapter is dedicated to correcting the wrong views that were widespread in Shinran's time, including popular belief in spirits, astrology, and the Taoists' claim to the supremacy of Taoism over Buddhism. Shinran took great pains to demonstrate the futility of such beliefs. Astronomy had long been established in Japan under the influence of Chinese science in this area, on which basis astrological superstitions developed. In order to reject such beliefs and guide people to authentic Buddhism, Shinran relied heavily on the Mahåvaipulyamahåsaµnipåta-s¥tra (Great Assembly Sutra), which asserts that the arrangement of the constellations and stars was properly conducted through the power and influence of the Buddha. Although deeply characterized by esotericism, the Great Assembly Sutra,he thought, would be e›ective in turning people's attention away from astrological beliefs and encourage them to take refuge in the Buddha. People of his time were also considerably vulnerable to and deeply influenced by the notion of demons, devils, and other evil spirits. Shinran carefully admonished them to be on guard against such fears and superstitions by providing them with countering scriptural evidence.

Next, in refuting the Taoists' claims, Shinran quoted a series of passages from a work by a Chinese Buddhist master called Fa-lin (572-640). Although this section appears rather irrelevant, we can xix

Translator's Introduction

understand that Shinran, in coping with the unwholesome influence of Taoism on various phases of Japanese life, wanted to eliminate its root cause by pointing out the fallacies of Taoist views. To conclude the text, Shinran gratefully reflected on his deep indebtedness to Master Hønen and professed his wholehearted reliance on Amida's Vow-Power.

A Note on the Translation

This English translation follows the Taishø Tripi†aka edition. Paragraph divisions were made as appropriate. Titles of main sections have also been provided as a guide for the reader. The names of texts quoted in the text have been given in English, followed by the corresponding Sanskrit or romanized Chinese title in parentheses on first appearance. Sanskrit titles that are marked by an asterisk are provisional. Prior to the present work, I have been involved in two translation projects of the Kyøgyøshinshø. I was the chief translator and editor of the Kyø Gyø Shin Shø,Ryukoku Translation Series V, published by Ryukoku University, Kyoto, 1966. This volume is not a translation of the entire text of the Kyøgyøshinshø. Professor Kosho Yamamoto had already published a complete translation in 1958 but it was not considered suitable for general readers. In order to respond to the practical need for an abridged and yet usable version of the text, a group at the Ryukoku Translation Center decided to reproduce in English only Shinran's own comments and important quotations, and supply notes and explanations side by side with the original Chinese text and its romanized transcription. The desired objective was fairly well achieved, and this version came to be used by many interested in Shin Buddhism.

As a member of the translation committee of the Hongwanji Trans lation Center, I was partly responsible for translating the Kyøgyøshinshø and other works of Shinran, which after nearly twenty years' joint work resulted in the two-volume Collected Works of Shinranpublished in 1997. The Kyøgyøshinshø in this volume is a translation of the entire text and took several years to produce. The original text used was the Japanese version published, with other Shin scriptures, in xx

Translator's Introduction

1988 by the Hongwanji, Kyoto, and the same passage numbers in that version have been adopted in the English one. An introduction, glossary, list of passages quoted, and notes were also added to the main body of the translation—all of which no doubt renders this publication useful to specialists. I was greatly honored by the request of the Translation Committee of the BDK English Tripi†aka Series to produce a new translation of the Kyøgyøshinshøin its entirety. My long-cherished wish to make this Buddhist classic of great importance accessible to many interested people has been realized. I have carefully chosen the appropriate terminology, and have taken great pains to make the context easy to follow within the limits of translation requirements. As would naturally be expected, I have often found myself obliged to use the same terms and expressions with which I became familiar when the two previous translations were produced. In a number of cases, however, I revised the old translations and adopted di›erent readings of the original text. In producing this translation, I wish to acknowledge my deep indebt edness to Rev. Jokyo G. Gatenby and Rev. Nityaprabha J. Paraskevopoulos of Australia for carefully reading the draft and supplying me with valuable suggestions. I note with gratitude that their help and constant encouragement have greatly facilitated this di›icult task.

As an afterthought, I would like to add that the present work is not only the result of my long association with previous translation projects but also the product of a "family enterprise.

" My father's fervent wish

to translate the entire text of the Kyøgyøshinshøhas now been fulfilled nearly half a century after the publication of his pioneering work in 1954. Looking ahead to the future, I am also keenly aware that more work needs to be done to make the Kyøgyøshinshøaccessible to an even wider audience. By way of achieving this end, I have undertaken a project to post this translation in a di›erent format on my Website, http://www.ne.jp/asahi/pureland-buddhism/amida-net. xxi

KYØGYØSHINSHØ

A COLLECTION OF PASSAGES REVEALING THE TRUE TEACHING, PRACTICE, FAITH, AND ENLIGHTENMENT OF THE PURE LAND WAY by

Gutoku Shinran

Preface

When I humbly contemplate matters, I realize that the inconceivable Universal Vow is the great ship that carries us across the sea of samsara which is di›icult to cross, and that the unhindered Light is the sun of wisdom that breaks the darkness of ignorance. When the opportunity to reveal the Pure Land Way became ripe, Devadatta incited AjåtaΩatru to commit grave o›enses; and when a person to be saved by the Pure Land practice appeared, ¸åkyamuni led Vaideh∆ to choose her birth in the Land of Peace and Provision. All this shows that human incarnations of sages equally sought to deliver multitudes from su›ering and that the World Hero, out of pity, especially wished to save those who commit the five grave o›enses, abusers of the [Right] Dharma, and those without any potential for good (icchantikas).

Hence, I know clearly that the auspicious Name of the all-complete, supreme virtue is the embodiment of the perfect wisdom that can turn evil into merit and also that joyful faith, indestructible as a diamond but di›icult to accept in our hearts, is the truth that removes our doubts and awakens us to enlightenment. This is indeed the true teaching which is easy to practice even for ordinary, inferior people and is the shortest way that is easy to follow for dull and stupid people. Of all the lifetime teachings of the Great Sage, nothing surpasses this oceanlike virtue. Those who wish to leave this defiled world of samsara and aspire to the Pure Land, those who are confused about religious practices and faiths, those who are dark in mind and lacking in wisdom, and those who are burdened with heavy evil karma and many hindrances should, by all means, esteem the Tathågata ¸åkyamuni's exhortation and follow the supreme direct path to enlightenment; they should exclusively hold fast to this practice and only uphold faith. How di›icult it is to encounter the strong influence of the Universal Vow, even in many cycles of birth and death! How di›icult 589a3

Chapter I: Revealing the True Teaching

Kyøgyøshinshø

it is to attain the true pure faith, even in millions of kalpas! If you are fortunate enough to attain practice and faith, you should rejoice at your close relationship with Amida from the distant past. If your mind is still covered with a net of doubt, you will continue to wander about in samsara for myriads of kalpas.

How trustworthy are the words of truth which say that we are embraced in Amida's Light and never forsaken! How extraordinary and wonderful is the Right Dharma! Hear and reflect; be careful not to hesitate too long.

What a joy it is that I, Gutoku Shinran, disciple of ¸åkyamuni, have had a rare chance to meet with the Pure Land scriptures from India and the commentaries by Chinese and Japanese masters, which are di›icult to encounter, and have been able to hear their teachings that we can only rarely hear!

Having respectfully accepted in faith the teaching, practice, and enlightenment of the True Pure Land Way, I deeply acknowledge the Tathågata Amida's benevolence. Here I rejoice over what I have heard and marvel at what I have received. 4

Chapter I

589b

Revealing the True Teaching

When I humbly contemplate the true essence of the Pure Land Way, I realize that [Amida's] merit transference has two aspects: one is the aspect of going forth, and the other that of returning. Concerning the aspect of going forth of merit transference, there are true teaching, practice, faith, and enlightenment. [The Larger Sutra is the True Teaching]

If I am to reveal the true teaching, it is the Larger Sutra on the Buddha of Infinite Life. The outline of this sutra is: Amida brought forth the Vow, by which he widely opened the Dharma storehouse; out of compassion for ordinary, inferior people, he chose from among the Dharma treasures the jewel of merit and freely endows it to them. ¸åkyamuni appeared in the world and expounded various teachings of the Way; but he wished to save multitudes of beings by endowing them with true benefits. Therefore, to expound the Primal Vow of Amida Tathågata is the central theme of the Larger Sutra, and his Name is its essence. How do we know that ¸åkyamuni's primary objective in appearing in this world was to expound this sutra?

It is stated in the Larger Sutra:

[Ånanda said to the Buddha,] "World-honored One, today all your senses are radiant with joy, your body is serene and glorious, and your august countenance is as majestic as a clear mirror whose brightness radiates outward and inward. The magnificence of your dignified appearance is unsurpassed and beyond measure. I have never seen you look so superb and majestic as you do today. With respect, Great Sage, this 5

589c

Kyøgyøshinshø

thought has occurred to me: 'Today, the World-honored One dwells in the rare and marvelous Dharma; today, the World Hero dwells in the Buddha's abode; today, the World Eye concentrates on the performance of the leader's duty; today, the World Valiant One dwells in the supreme bodhi (enlightenment); today, the One Most Honored in Heaven realizes the Tathågata's virtue. The Buddhas of the past, present, and future contemplate each other. How can this present Buddha not contemplate the other Buddhas?' For what reason does his countenance look so majestic and brilliant?" Then the World-honored One said to Ånanda, "Tell me,

Ånanda, whether some god urged you to put this question to the Buddha or whether you asked about his glorious countenance from your own wise observation. "

Ånanda replied to the Buddha,

"No god came to prompt

me. I asked you about this matter of my own accord. "

The Buddha said,

"Well said, Ånanda. I am very pleased

with your question. You have shown profound wisdom and subtle insight in asking me this wise question out of compassion for sentient beings. As the Tathågata, I regard beings of the three worlds with boundless great compassion. The reason for my appearance in the world is to expound various teachings of the Way and save multitudes of beings by endowing them with true benefits. Even in countless millions of kalpas it is di›icult to come upon and meet a Tathågata. It is as di›icult as seeing an u∂umbara flower, which blooms very rarely. Your question is of great benefit and will enlighten all heavenly and human beings. Ånanda, you should realize that the Tathågata's perfectly enlightened wisdom is unfathomable, capable of leading innumerable beings to liberation, and that his penetrating insight cannot be obstructed.

It is stated in the Teaching Assembly of the Tathågata of Infinite Life (Sukhåvat∆vy¥ha):

Chapter I

Ånanda said to the Buddha,

"World-honored One, having

seen the Tathågata's countenance radiating rare, majestic glory, I have entertained this thought. No gods came to prompt me.

The Buddha said to Ånanda,

"Well said, well said. Your

question has pleased me. With careful observation of the Tathågata's subtle insight, you have asked me this question. All Tathågatas, arhats, and perfectly enlightened ones, dwelling in the great compassion, benefit multitudes of beings. To realize their wishes, this Great Being has appeared in the world like the u∂umbara flower which blooms very rarely. In order to help their work, you have asked me this question. Also, having pity on all sentient beings and being moved to give them spiritual benefit, you have asked me, the Tathågata, this good question. "

It is stated in the Sutra on the Immeasurably Pure and Equal Enlightenment (Sukhåvat∆vy¥ha-s¥tra):

The Buddha said to Ånanda,

"We know of an u∂umbara tree;

it bears fruit but no flowers. A Buddha appears in the world as rarely as this tree blossoms. Even if a Buddha dwells in the world, it is extremely di›icult to encounter him. I have become a Buddha and here I am. Being a revered monk, wise and virtuous, you know the Buddha's intention beforehand. You never forget to stay close to me and serve me. I will answer your question. Listen well and attentively. "

Master Kyeong-heung explains:1

"Today, the World-honored One dwells in the rare and marvelous Dharma" describes the appearance which the Buddha manifests by his transcendent power. It is not only unusual but also unequaled.

"Today, the World Hero dwells in the Buddha's abode" shows that he dwells in thesamådhi of universal equality and subdues the king of devils, the powerful gods. 7

Kyøgyøshinshø

"Today, the World Eye concentrates on the performance of the leader's duty" shows that he is first and foremost in guiding sentient beings; his five eyes are called "the leader's duty.

"Today, the World Valiant One dwells in the supreme enlightenment" shows that he dwells in the four wisdoms, with which he attains the highest and peerless state. "Today, the One Most Honored in Heaven realizes the Tathågata's virtue" describes the Buddha as the lord of ultimate reality, for he embodies Buddha-nature which is not empty.

"Ånanda, you should realize that the Tathågata's perfectly enlightened wisdom" describes the rare and marvelous Dharma.

enlightenment.

"His insight cannot be obstructed" describes the supreme "Nothing can hinder it" describes the Tathågata's virtue. The above quotations a›ord clear testimony of the fact that the Larger Sutra is the true teaching. It is indeed the correct exposition of the Dharma for which the Tathågata appeared in the world; it is the wonderful scripture, rare and supreme; the ultimate doctrine of the One Vehicle teaching; the golden words that enable quick attainment of perfect and all-merging truth; the sincere words praised by all the Buddhas in the ten directions; the teaching of truth befitting the time and the capacities of people. Let us be clear about this.

End of Chapter I: Revealing the True Teaching 8

Chapter II

590a

Revealing the True Practice

[Presentation of the Great Practice]

When I humbly contemplate the "going forth" aspect of Amida's merit transference, I realize that there are great practice and great faith. The great practice is to call the Name of the Tathågata of Unhindered Light. This practice contains all good and roots of virtue, and is perfectly accomplished and most e›icacious in bringing about liberation. It is the treasure-sea of merits of true suchness, ultimate reality. For this reason, it is called great practice. This practice comes from the vow of great compassion, the [Seventeenth] Vow, which is called the vow that the Name shall be glorified by all the Buddhas. It is also called the vow that the Name shall be praised by all the Buddhas, and the vow that the Name shall be lauded by all the Buddhas. Further, it can be called the vow accomplishing the going-forth aspect of merit transference, and also the vow of the Nembutsu chosen from among many practices. Concerning the vow that the Name shall be praised by all the Buddhas, the Larger Sutra states:

If, when I attain Buddhahood, innumerable Buddhas in the lands of the ten directions should not all praise and glorify my Name, may I not attain perfect enlightenment. The Larger Sutra also states:

When I attain Buddhahood,

My Name shall be heard throughout the ten directions; Should there be any place where it is not heard, May I not attain perfect enlightenment.…

590b

Kyøgyøshinshø

I will open the Dharma storehouse for the multitudes And endow them all with treasures of merit. Being always among the multitudes, I will proclaim the Dharma with the lion's roar. Concerning the fulfillment of this vow, the [Larger] Sutrastates: All Buddha Tathågatas, in the ten directions, as numerous as the sands of the Ganges River, together praise the inconceivable, supernal virtue of the Buddha of Infinite Life. It also states:

The majestic virtue of the Buddha of Infinite Life is boundless. All the innumerable, countless, and inconceivable Buddha Tathågatas in the worlds of the ten directions praise him.

It also states:

By the power of the Buddha's Original Vow, All who hear his Name and desire birth Will, without exception, be born in his land And e›ortlessly enter the stage of non-retrogression. It is stated in the Teaching Assembly of the Tathågata of Infinite Life:

I have made great vows to the Tathågata [LokeΩvararåja]. May he testify that they are the cause of the supreme enlightenment.

Should these excellent vows not be fulfilled, May I not become a peerless Honored One possessed of the ten powers.

I shall endow gifts to those incapable of constant practices, Deliver widely the poor and destitute from su›ering, And benefit the world by giving them peace and happiness.…

Chapter II

Having performed the practices of the supreme and valiant ones,

I shall become a hidden treasury for the poor and destitute; Having also accomplished good acts, I shall be a Peerless One.

Among the multitudes I shall preach the Dharma with a lion's roar.

Further it is stated:

Ånanda, for this reason, Buddha Tathågatas in the immeasurable, innumerable, inconceivable, incomparable, and limitless worlds all praise the virtue of the Buddha of Infinite Life. It is stated in the Sutra on the Way of Salvation of Humans by Amida, the Perfectly Enlightened One, That Transcends All Buddhas (Sukhå vat∆ vy¥ha-s¥tra):2

The Fourth Vow: When I attain Buddhahood, my Name shall be heard throughout the countless Buddha lands of the eight directions, zenith, and nadir. All Buddhas shall each in their own land explain my virtues and the excellent qualities of my land to the multitudes of monks. All the gods, humans, and even insects that hop, fly, crawl, or creep, having heard my Name, will, without exception, entertain a compassionate heart. Those who thus dance with joy in their hearts shall all be born in my land. Having fulfilled this vow, I shall become a Buddha. Should this vow not be fulfilled, may I not attain Buddhahood. It is stated in the Sutra on the Immeasurably Pure and Equal Enlightenment, fascicle one:

When I attain Buddhahood, my Name shall be heard throughout the innumerable Buddha lands of the eight directions, zenith, and nadir. All Buddhas shall each praise my virtues and the excellent qualities of my land to the multitudes of disciples. All the gods, humans, and even insects that hop, fly, crawl or creep, that, having heard my Name, dance with 11

Kyøgyøshinshø

590c

joy in their hearts shall all be born in my land. If not, may I not attain Buddhahood (the Seventeenth Vow). When I attain Buddhahood, people of other Buddha lands, who have heard my Name with evil intentions in previous lives or aspire to be born in my land for the sake of attaining enlightenment, may wish to be born in my land. After the end of their lives, they shall, instead of being reborn in the three evil realms, all be born in my land as they wish. If not, may I not attain Buddhahood (the Nineteenth Vow). Prince AjåtaΩatru and the five hundred sons of a wealthy man, having heard the Twenty-four Vows of the Buddha of Infinite Purity, danced with joy in their hearts, and aspired, "We all wish to be like the Buddha of Infinite Purity when we attain Buddhahood.

Knowing this, the Buddha [¸åkyamuni] said to the monks,

"In the future, innumerable kalpas from now, Prince AjåtaΩatru and the five hundred sons of the wealthy man shall become Buddhas like the Buddha of Infinite Purity. "

The Buddha continued,

"Prince AjåtaΩatru and these five

hundred sons of the wealthy man have practiced the bodhisattva path for innumerable kalpas, during which they each made o›erings to four hundred ko†is of Buddhas. Now they have come to make o›erings to me. In a previous life, when Buddha KåΩyapa was in the world, Prince AjåtaΩatru and the five hundred sons of the wealthy man became my disciples. Now they all have gathered and we meet here again. "

When all the monks heard the Buddha's remarks, their hearts danced with joy.…

Such people, having heard the Buddha's Name, Will attain peace of heart and gain great benefit; We ourselves will share in this virtue, And take up the seats of blessedness in this land. The Infinitely Enlightened One gives us the prediction of our enlightenment:

Chapter II

"I made the Primal Vow in a former life, Promising that all who hear my preaching of the Dharma Would unfailingly come to be born in my land. "All the vows that I made will be fulfilled; Those who wish to come here from various lands Will all reach my land and

Attain the stage of non-retrogression after one lifetime. "

Quickly transcend this world and Reach the Land of Peace and Bliss. After reaching the Land of Infinite Light, One can make o›erings to innumerable Buddhas. Those who lack merit

Are unable to hear even the name of this sutra; Only those who have strictly observed the precepts Can now hear the teaching of this Dharma. Evil, arrogant, corrupt, and indolent people Cannot readily accept this teaching. But those who have met Buddhas in their past lives Rejoice to hear the teaching of the World-honored One. To obtain human life is extremely di›icult; Even if a Buddha dwells in the world, it is di›icult to meet him;

It is hard to attain wisdom of faith; Once you have heard the Dharma, strive to reach its heart. If you have heard the Dharma and do not forget it But adore and revere it with great joy, You are my good friend. For this reason, You should awaken aspiration for enlightenment (bodhicitta).

Even if the whole world is on fire, Be sure to pass through it to hear the Dharma; 13

591a

Kyøgyøshinshø

Then you will surely become a World-honored One And everywhere deliver beings from birth, old age, and death.

It is stated in the Sutra on the Lotus of Compassion (Karu√å pu√∂ar∆ka-s¥tra), fascicle two, "Chapter on Great Charity"3(translated by the Tripi†aka master Dharmak≈ema): When I attain highest, perfect enlightenment (anuttarasamyak-saµbodhi), all the sentient beings in immeasurable, boundless, and incalculable Buddha lands who hear my Name and wish to be born in my land by cultivating roots of good, shall, after death, be unfailingly born there. Excepted are those who commit the five grave o›enses, abuse the sages, or destroy the Right Dharma.

[The Benefit of the Nembutsu]

It is thus clear that when sentient beings call the Name, all their ignorance is destroyed and all their aspirations are fulfilled. Calling the Name is the most excellent and truly wondrous right act. The right act is the Nembutsu. The Nembutsu is Namu amida butsu. Namu amida butsu is right mindfulness. This one should know. It is stated in the Discourse on the Ten Stages (DaΩabh¥mika vibhå≈å):4 A certain [master] explains [the verse] and says, "The pratyut panna samådhi and great compassion are the home of all Buddhas, because all Tathågatas are born from them. Of the two, the pratyutpanna samådhi is the father, and great compassion is the mother. "

He next presents a second interpretation,

"The pratyutpanna samådhi is the father, and insight into the non-arising of all dharmas is the mother.

" The above interpretations are

based on the following verse of the Aid to Bodhi (Bodhi-saµbhåra*):5 14

Chapter II

The pratyutpanna samådhi is the father; Great compassion and insight into the non-arising [of all dharmas] are the mother;

And all Tathågatas

Are born from these two.

"The home is free of faults" means that the home is free of defilement. Hence,

"undefiled dharmas" are the six perfections (påramitås), the four virtues, skillful means (upåya), perfection of wisdom (prajñå-påramitå), goodness, wisdom, and the pratyutpanna samådhi, great compassion, and various insights. These dharmas are free of defilement and free of faults. For this reason, the home is said to be free of defile ment. Since the bodhisattvas [of the first stage] make these dharmas their home, they are free of faults. "Turning from the worldly paths, they enter the superior supra mundane path" means: "the worldly paths" are the paths taken by ordinary people.

"Turning from" means stopping. The paths of ordinary people do not lead ultimately to nirvana but result in continuous coming and going in samsara. Hence, they are called "paths of ordinary people. " "The supramundane path" is the way of deliverance from the three worlds; hence, it is called "the supramundane path. " It is

described as "superior" because it is extraordinary. "Enter"

means that they unmistakably follow this path. Since they reach the first stage with such a mind, this stage is called "the stage of joy.

Question: Why is the first stage called "the stage of joy"? Answer:

Just as [theΩråvakas of] the first fruit Ultimately reach nirvana,

The bodhisattvas who have reached this stage Are always full of joy in their hearts. 15

Kyøgyøshinshø

591b

In them the seeds of Buddha Tathågatas

Are able to grow naturally.

For this reason, they are called

Wise and good people.

"Just as [the Ωråvakas] of the first fruit" means "just as they attain the fruit of entering the stream. " For them, the

gates to the three evil realms are closed forever. They discern the principle [of the Four Noble Truths], enter it, and realize it; dwelling in the steadfast principle of truth, they abide in an immovable state of mind until they reach nirvana. Since they have severed the [eighty-eight] delusions that are to be dealt with in the path of insight, their hearts leap with great joy. Even if they may become lax in discipline, they will not be subject to the twenty-ninth existence in samsara. Suppose one splits a hair into a hundred strands, and draws water from the ocean with one of them. The few drops of water thus drawn are compared to the amount of karmic su›ering that has already been extinguished [by the Ωråvakas of the first fruit]. So the remaining karmic su›ering to be dealt with is like the rest of the ocean water. Even so, their hearts rejoice greatly.

This is also the case with bodhisattvas. When they reach the first stage, they are called "those born into the Tathågatas' abode.

" All gods, dragons, yak≈as, gandharvas, and so on, and also Ωråvakas and pratyekabuddhas, make o›erings to and worship them. For what reason? Because this abode is free of faults. Such bodhisattvas have turned from the worldly paths, entered the supramundane path, joyfully revered Buddhas, and thus attained the four virtues and the reward for the six perfections. Since they enjoy the taste of the Dharma and keep the seeds of Buddhahood from destruction, their hearts greatly rejoice. The remaining karmic su›ering that those bodhisattvas have yet to extinguish would appear to be only a few drops of water. Although it takes a hundred thousand 16

Chapter II

ko†is of kalpas to attain highest, perfect enlightenment (anuttara-samyak-saµbodhi), the remaining karmic su›ering seems like a few drops of water when compared to the karmic su›ering they have undergone since the beginningless past. In fact, the karmic su›ering to be dealt with is like the rest of the ocean's water. For this reason, this stage is called "the stage of joy.

Question:6 Bodhisattvas of the first stage are described as "having much joy.

" Since they have gained various merits, they use joy as the name for this stage. They should rejoice in the Dharma. What brings them joy?

Answer:

To be constantly mindful of Buddhas and the supreme qualities of the Buddhas

Is the rare practice that certainly assures one's enlightenment; hence, one has much joy in one's heart.

Such being the cause of joy, bodhisattvas of the first stage have much joy in their hearts.

"To be mindful of Buddhas"

means to contemplate past Buddhas, such as D∆paçkara; present Buddhas, such as Amida; and future Buddhas, such as Maitreya. If they constantly contemplate these Buddhas, the World-honored Ones, they feel as if these Buddhas were before their eyes. They are the most honored in the three worlds, and there is no one who excels over them. For this reason, the [bodhisattvas] have much joy.

Concerning the phrase "to be mindful of the supreme qualities of the Buddhas,

" I will briefly explain the forty special qualities of the Buddhas: First, they are capable of flying in the air freely as they wish; second, they are capable of transforming themselves freely and limitlessly; third, they are capable of discerning various sounds freely and without obstruction; fourth, they are capable of knowing the thoughts 17

Kyøgyøshinshø

of all sentient beings freely by uncountable means;… Concerning the phrase "to be mindful of the bodhisattvas of the stage of definite assurance,

" such bodhisattvas have

received predictions of their attainment of highest, perfect enlightenment, entered the stage of non-retrogression, and gained insight into the non-arising of all dharmas. An army of devils, even ten million ko†is in number, could not disturb and confuse them. These bodhisattvas will attain great compassion and accomplish the Dharma of the Great Being.… This is the meaning of "being mindful of the bodhisattvas of the stage of definite assurance.

"To be mindful of the rare practice" means to contemplate the supreme, rare practice of the bodhisattvas in the stage of definite assurance. By so doing, they attain much joy in their hearts. This practice is beyond the capacities of all ordinary beings; neitherΩråvakas nor pratyekabuddhas are able to perform it. It leads to the path of nonhindrance and that of liberation of the Buddha-Dharma and awakens one to allknowing wisdom. Again, since one contemplates all the practices to be performed in the ten stages, one attains much joy in one's heart. For this reason, if bodhisattvas can enter the first stage, they are said to be in [the stage of] joy. Question: There are ordinary beings who have not yet awakened the aspiration for highest enlightenment (bodhicitta), and there are those who have awakened it but not yet reached the stage of joy. The second group of people may attain joy by contemplating the supreme qualities of the Buddhas and the rare and marvelous practices of the bodhisattvas of [the stage of] definite assurance. What di›erence is there between the joy of such people and that of the bodhisattvas who have reached the first stage?

Answer:

591c

Bodhisattvas who have reached the first stage have 18

Chapter II

much joy in their hearts,

Thinking,

"I shall definitely attain the Buddhas' immeasurable merits.

The bodhisattvas who have reached the first stage and are dwelling in the stage of definite assurance will attain immeasurable merits when they contemplate Buddhas. [They are convinced:] "I shall unfailingly attain the same merits. Why? Because I have already reached the first stage and am dwelling in the stage of definite assurance. " Others lack this

conviction. For this reason, bodhisattvas in the first stage have much joy in their hearts, but others have not, because even when they contemplate the Buddhas they have no conviction that they will certainly become Buddhas. Let us take a prince of a wheel-turning monarch (cakravartin) for example; born into the family of a wheel-turning monarch, he possesses the physical marks of a wheel-turning monarch. When he thinks of the virtues and noble character of past wheel-turning monarchs, he is convinced, "I have the same marks, and so I will

obtain similar wealth and noble character. " And so his mind

is full of joy. Without the physical marks of a wheel-turning monarch, he would not attain such joy. Similarly, when bodhisattvas in the stage of definite assurance contemplate Buddhas and their great merits, dignified deportment, and noble character, they will think, "I have the same physical marks and

so I shall certainly become a Buddha.

" By so thinking, they

will have great joy. But other people have no such joy. With the mind of concentration, they deeply penetrate into the Buddha-Dharma and so their minds are unshaken. Further, it is stated:7

What is "the power of faith becoming dominant"? If one accepts without doubt what one has heard and seen, this is called "becoming dominant" and also "excelling. "

Kyøgyøshinshø

Question:Two kinds of "becoming dominant" are distinguished: one is quantitative dominance and the other is qualitative excellence. Which applies here?

Answer: Both are implied. When bodhisattvas enter the first stage they obtain the flavor of merits, and so their power of faith increases. With the increased power of faith they contemplate the immeasurable, profound, and subtle merits of the Buddhas and accept them in faith. For this reason, their faith is both vast and superior.

"To practice great compassion deeply" means as follows: bodhisattvas' pity for sentient beings penetrates their bones; hence,

"deeply.

" They seek the Buddha's enlightenment for the sake of all sentient beings; hence,

"great.

" With a compassionate

heart, they always seek to benefit sentient beings and bring them peace and ease. There are three kinds of compassion.… Further it is stated:8

There are innumerable modes of entry into the Buddha's teaching. Just as there are in the world di›icult and easy paths—traveling on foot by land is full of hardship and traveling in a boat by sea is pleasant—so it is with the paths of the bodhisattvas. Some exert themselves diligently, while others quickly enter [the stage of] non-retrogression by the easy practice based on faith.…

Those who wish to enter the stage of non-retrogression quickly

Should reverently hold [the names of these Buddhas] in mind and recite them.

If a bodhisattva wishes to enter the stage of non-retrogression in his present body and realize highest, perfect enlightenment, he should be mindful of those Buddhas of the ten directions. Recitation of the names is encouraged in the "Chap ter on Non-retrogression" of the Sutra on the Questions of the 20

Chapter II

Youth Treasure Moon (Ratna candra-parip®cchå-s¥tra):… In the land called Good in the west there dwells a Buddha named Infinite Light;

The light of his body and his wisdom are brilliant, shining everywhere without limit.

Those who hear his name will enter the stage of non-retrogression.…

Innumerable kalpas ago there was a Buddha named Oceanlike Virtue;

Under his guidance, those Buddhas of the present made vows, resolving:

"My life shall be limitless and my light shall shine with boundless intensity.

My land shall be exceedingly pure and those who hear my name shall definitely become Buddhas.… "

Question: If we hear the names of those ten Buddhas and hold them deeply in our hearts, we shall not regress from reaching highest, perfect enlightenment. Are there names of other Buddhas and bodhisattvas that enable us to enter the stage of non-retrogression?

Answer:

There are Amida and other Buddhas and various great bodhisattvas;

Those who recite their names and are mindful of them singleheartedly also enter the stage of non-retro gression.

You should reverently worship those Buddhas, such as Amida, and recite their names. I will expound the Buddha of Infinite Life. There are Buddhas such as LokeΩvararåja. These Buddhas, World-honored Ones, dwelling in the pure realms of the ten directions, recite Amida's Name and are mindful of his Primal Vow, which is as follows: 21

592a

Kyøgyøshinshø

If one contemplates me, recites my name, and takes refuge in me, one will instantly enter the stage of definite assurance and subsequently attain highest, perfect enlightenment. For this reason, you should always be mindful of him. I will now praise him in verse.

The Buddha of Infinite Light and Wisdom, whose body is like a mountain of genuine gold,

I worship with my body, speech, and mind by joining hands and bowing down toward him.…

If one is mindful of that Buddha's infinite power and merit,

One will instantly enter the stage of definite assurance. So I am always mindful of Amida.… If one, aspiring to become a Buddha, contemplates Amida in one's heart,

Amida will instantly manifest himself before this person. So I take refuge in the Primal Vow-Power. [By the Primal Vow-Power,] bodhisattvas of the ten directions

Come to make o›erings to him and hear the Dharma. So I bow down to him.…

If there is anyone who plants roots of good but entertains doubts, the flower [he will be born into] will not bloom; For those who have pure faith, the flowers [they are born into] will bloom and they will see the Buddha. The present Buddhas of the ten directions praise this Buddha's merit

In various ways. So I now take refuge in him and worship him.…

Boarding the boat of the Noble Eightfold Path, he 22

Chapter II

ferries people over the sea that is di›icult to cross; He has crossed it himself and now carries others across. So I worship the one who possesses unrestricted power.

Even if all the Buddhas praised his merit forinnumer ablekalpas, They could not fully honor it. So I take refuge in the Pure Person.

Like those Buddhas, I have praised his boundless virtue. By this act of merit, I pray that the Buddha may always think of me.

It is stated in the Discourse on the Pure Land (Sukhåvat∆vy¥haupadeΩa*): Depending on the sutras' exposition Of the manifestation of true merit, I compose verses of aspiration in a condensed form, Thereby conforming to the Buddha-Dharma.… When I observe the Buddha's Primal Vow-Power, I find that those who meet with it do not pass in vain. They are enabled to gain quickly

The great treasure-sea of merit.

Further it is stated:

Bodhisattvas accomplish the practice for their own benefit with the four gates in the phase of "going in. " One should

realize the implication of this. Through the fifth gate of "going out,

" bodhisattvas accomplish the practice of benefiting others by merit transference. One should realize the implication of this. Thus, by performing the five mindful practices, bodhisattvas accomplish both self-benefit and benefit for others, and so quickly attain highest, perfect enlightenment. It is stated in the Commentary on Vasubandhu's Discourse on 23

592b

Kyøgyøshinshø

the Pure Land (Wang sheng lun chu):

When I (T'an-luan) reverently read Någårjuna's Discourse on the Ten Stages, I find the following passage: There are two paths by which bodhisattvas reach the stage of non-retrogression: 1) the path of di›icult practice and 2) the path of easy practice. The path of di›icult practice is a way of trying to reach the stage of non-retrogression in the period of the five defilements when no Buddha dwells in the world. It is di›icult to follow this path and there are reasons for this. In order to clarify this, I shall outline several reasons as follows:

1. Non-Buddhist ways of doing what seems to be good are at variance with the bodhisattva's practice. 2. The Ωråvaka's pursuit of self-benefit obstructs the bodhisattva's acts of great compassion. 3. Evildoers, who have no regard for consequences, destroy the superior merit of others.

4. The results of good deeds based on deluded thinking o›er a distraction from sacred practices. 5. Relying solely on our own [self-]power, we miss the support of Other-Power.

These facts are seen everywhere. The path of di›icult practice is, therefore, like an overland journey painstakingly made on foot. The path of easy practice is followed by aspiring to be born in the Pure Land through faith in Amida Buddha and quickly attaining birth in the Pure Land by his Vow-Power. In the Pure Land we are sustained by the Buddha's power and join those who are rightly established in the Mahayana path.

"Rightly established" refers to

the stage of non-retrogression. The path of easy practice is, therefore, like a pleasant journey on water. The Discourse on the Pure Land is indeed the ultimate teaching of the Mahayana, a ship sailing before 24

Chapter II

the favorable wind of non-retrogression. "Infinite Life"

is another name for the Tathågata of the Pure Land of Peace and Bliss. While he was staying in Råjag®ha and ¸råvast∆, ¸åkyamuni expounded to the assembly the glorious virtues of the Buddha of Infinite Life. The essence of the sutras expounded at that time is the Name of Amida Buddha. Sometime later, a sage, Bodhisattva Vasu bandhu, took this compassionate teaching of the Tathågata to heart. Based upon the sutras, he composed the Verses of Aspiration for Birth (Sukhåvat∆vy¥haupadeΩa-kårikå*) and wrote a commentary on them to explain their meaning.

Further it is stated:

Furthermore, he (Vasubandhu) has taken weighty vows. Without the support of the Tathågata's supernatural power, how could he fulfill them? Here Vasubandhu entreats the Buddha to support him with his supernatural power, and so respectfully addresses the Buddha.

"With singleness of mind" is the phrase with which Bodhisattva Vasubandhu professes his faith. It means that he is mindful of the Tathågata of Unhindered Light, aspiring to be born in the Land of Peace and Bliss, and is continually mindful of him without the intervention of any other thought.… Concerning the line,

"I take refuge in the Tathågata of

Unhindered Light Shining Throughout the Ten Directions, "

"take refuge in" is the gate of worship. "The Tathågata of

Unhindered Light Shining Throughout the Ten Directions" is the gate of praise. How do we know that to take refuge in the Buddha is to worship him? Bodhisattva Någårjuna uses phrases such as the following in his verse in praise of Amida: "I bow and worship,

" "I take refuge,

" and "I take refuge in

and worship him.

" In the explanatory section of this Discourse, Vasubandhu says "performing the five mindful practices. " Worship is one of the five mindful practices. Bodhi-25 592c

Kyøgyøshinshø

sattva Vasubandhu already aspired to be born in the Pure Land. Why then should he not worship Amida? Hence, we know that "to take refuge in him" is "to worship him. " But

"worshiping" can simply imply "revering"; it does not necessarily mean "taking refuge. " "Taking refuge" necessarily

means "worshiping.

" From this one can infer that "taking

refuge" has a deeper meaning. On the one hand, the verses are the profession of the author's faith and so it is natural that he should say "I take refuge.

" On the other hand, the

explanatory section gives the meaning of the verses and so here he discusses the matter generally, using the word "worship. " These two expressions complement each other. How do we know that saying "the Tathågata of Unhindered Light Shining Throughout the Ten Directions" is the gate of praise? It is said in the explanatory section: "What is praise? I call the Name of the Tathågata. For I wish to practice in accord with the Dharma, that is, in accord with the Tathågata's embodiment of the light of wisdom and with the signification of his Name.… "

When Bodhisattva Vasubandhu says "the Tathågata of Unhindered Light Shining Throughout the Ten Directions, "

he glorifies this Tathågata by the name that exactly describes him as the embodiment of the light of wisdom. Hence, we know that this line is the gate of praise. "And aspire to be born in the Land of Peace and Bliss": this line is the gate of aspiration. Aspiration for birth implies Bodhisattva Vasubandhu's taking refuge in Amida.… Question: In Mahayana sutras and discourses it is repeatedly explained that sentient beings are, in the final analysis, like space, unborn. Why does Bodhisattva Vasubandhu say that he aspires to be born?

Answer: When it is explained that sentient beings are, like space, unborn, there are two possible meanings. First, sentient beings and their births and deaths conceived of as real by ordi-26

Chapter II

nary people are, after all, as nonexistent as the hair of a tortoise or open space. Second, since all things are produced by causes and conditions, they are as unproduced and as nonexistent as open space. The birth that Bodhisattva Vasubandhu desired should be understood in the sense of "[produced by] causes and conditions.

" Because birth takes place depending

on causes and conditions, it is only provisionally called "birth, "

not in the sense that there are real sentient beings and real births and deaths as ordinary people imagine. Question: In what sense do you speak of "birth"? Answer: When someone among those who are thus provisionally called "human" performs the five mindful practices, his thought in the preceding moment becomes the cause of his thought in the following moment. The provisional "person" in this defiled land and the provisional "person" in the Pure Land [who he is going to be] are neither exactly the same nor definitely di›erent. Likewise, the thought of the preceding moment and that of the following moment are neither exactly the same nor definitely di›erent. Why is this so? If they were the same, there would be no causality, and if they were di›erent, there would be no continuity. This principle is explained in detail in the discourses dealing with the problem of "sameness" and "di›erence.

I (T'an-luan) have above explained the first stanza that presents the first three [of the five] mindful practices.… It is stated:9

Depending on the sutras' exposition

Of the manifestation of true merit,

I compose verses of aspiration in a condensed form, Thereby conforming to the Buddha-Dharma.… What does Vasubandhu depend on, and why and how does he depend on it? First, what does Vasubandhu depend on? 27

593a

Kyøgyøshinshø

He depends on the sutras. Second, why does he depend on them? Because the Tathågata Amida is the manifestation of true merit. Third, how does he depend on them? He complies with them by performing the five mindful practices.… "Sutras" refers to [the Buddha's] own exposition [of the Dharma], which is one of the twelve divisions of the Buddhist teachings. They include the four Ågamas or the [Hinayana] Tripi†aka. Apart from these, Mahayana sutras are also called "sutras.

" "Depending on the sutras" refers to Mahayana sutras which are not included in the [Hinayana] Tripi†aka. In other words, they do not refer to such sutras as the Ågamas. Concerning the phrase "the manifestation of true merit, "

there are two kinds of merit: 1) The merit that accrues from the activity of a defiled mind and is not in accordance with the Dharma-nature. Such merit arises from the various good acts of ordinary people and heavenly beings. It also refers to the reward of human and heavenly states of existence. Both the cause and e›ect of such good acts are inverted and false; hence they are called "false merit"; 2) The merit that is produced from the wisdom and pure karma of bodhisattvas and which serves to glorify Buddhist action. It conforms to the Dharma-nature and has the characteristic of purity. This Dharma is not inverted and false; hence it is called "true merit.

" Why is it not inverted? Because it conforms to the Dharma-nature and agrees with the twofold truth. Why is it not false? Because it takes in sentient beings and leads them to the ultimate purity.

Concerning the lines,

I compose verses of aspiration in a condensed form, Thereby conforming to the Buddha-Dharma,

"Holding [all]"10means "to hold something together and keep it from dispersing.

" "[Holding] all" means "much [meaning]

condensed into a few [words]"

…

"Aspiration" means "to wish to be born in the Pure 28

Chapter II

Land.…

"Conforming to the Buddha-Dharma" means that [the verses of aspiration and the Buddha-Dharma] fit each other like a box and its lid.…

It is stated:11

How does one transfer [the merit of practice]? One does not forsake su›ering beings but constantly resolves in one's mind to perfect the great compassion by putting merit transference above anything else.

Merit transference has two aspects: the "going" aspect and the "returning" aspect. The "going" aspect is that one turns one's merit over to all sentient beings with the aspiration that all will be born together into Amida Tathågata's Pure Land of Peace and Bliss.

It is stated in the Collection of Passages on the Land of Peace and Bliss (An le chi):

The Sutra on the Buddha-Contemplation Samådhi (Buddhadhyåna-samådhi-s¥tra*) says: [¸åkyamuni] urged his father, the king (¸uddhodana), to practice the Nembutsu samådhi. His father, the king, asked the Buddha,

"Why do you not recommend to me, your disciple, the practice of meditating on the ultimate virtue of the Buddha's stage, which is identical with true suchness, ultimate reality, or the highest principle of emptiness (Ω¥nyatå) ?"

The Buddha answered his father, the king, "The ultimate virtue of the Buddhas is the boundless and profoundly subtle state and is possessed of transcendent faculties and the wisdom of liberation. This is not a state fit to be practiced by ordinary people. So I urge you, the king, to practice the Nembutsu samådhi. "

His father, the king, asked the Buddha, "What are

593b

Kyøgyøshinshø

the characteristics of the merit of the Nembutsu?" The Buddha replied to his father, the king, "Suppose

there is a forest of era√∂a trees, forty yojanas square, and there is in it a single cow-headed sandalwood tree, whose roots and sprouts are still underground. The era√∂a forest is full of a foul smell and completely devoid of pleasant scent. If someone bites a flower or fruit of the era√∂a tree, he will become insane and die. Later, when the sandalwood spreads its roots and buds and is about to grow into a tree, it emits luxuriant fragrance and finally transforms this forest into a sweet-smelling one. Those who see this are wonderstruck.

The Buddha said to his father, the king,

"A thought

of the Nembutsu that all sentient beings hold in birth and death is like this. If only one concentrates one's thought on the Buddha without interruption, one will surely be born in the presence of the Buddha. Once this person attains birth in the Pure Land, he will transform all the evils into great compassion, just as the fragrant sandalwood tree transforms the era√∂a forest. "

Here the era√∂a tree symbolizes the three poisons and the three hindrances within sentient beings and the innumerable grave karmic evils they commit. The sandalwood tree represents the thought of the Nembutsu in sentient beings.

"Is about to grow into a tree" shows that if only sentient beings keep practicing the Nembutsu without interruption, the karmic cause of their birth in the Pure Land is accomplished. Question: By the example of the merit of the Nembutsu of one sentient being (i.e., ¸åkyamuni's father, ¸uddhodana) we can surmise that it applies to all sentient beings. How can the power of the merit of a single Nembutsu destroy all hindrances, just as a single fragrant tree transforms an era√∂a forest, forty yojanas square, into a sweet-smelling one? 30

Chapter II

Answer: I will clarify the inconceivable merit of the Nembutsu samådhi by quoting from various Mahayana scriptures. The Garland Sutra (Avataµsaka-s¥tra) says:

If a man plucks a lute whose strings are made of the sinews of a lion, with one strike, all the strings of other lutes snap. Likewise, if a man practices the Nembutsu samådhi with bodhi-mind, all his evil passions and hindrances are destroyed. Again, if a drop of milk from a lion is placed in a vessel that contains milk from a cow, ewe, ass, and other animals, it penetrates the mixed milk unhindered, destroying it and transforming it into pure water. Likewise, if a man practices the Nembutsu samådhi with bodhi-mind, all the devils and various hindrances pass by without causing him any trouble. The [Garland] Sutra further states:

Just as a man who has taken a potion to make himself invisible travels from one place to another without being seen by others, if one practices the Nembutsu samådhi with bodhimind, one cannot be seen or detected by any evil spirit or anyone who might cause harassment, and so one can go anywhere without hindrance. It is because the Nembutsu samådhi is the king of all samådhis.

It is further stated:12

A Mahayana discourse13 says:

It is not that all the other samådhis are not worthy of samådhis. For a certain samådhi can eliminate greed but cannot eliminate anger and ignorance; another can eliminate anger but cannot eliminate greed and ignorance; still another can eliminate ignorance but cannot eliminate anger. There is asamådhi which can eliminate hindrances of the present but cannot eliminate those of the past and 31

593c

Kyøgyøshinshø

future. If one constantly practices the Nembutsu samådhi, it eliminates all hindrances, past, present, or future. It is also stated:14

The Verses on the Larger Sutra (Tsan a mi t'o fo chieh) says: If one hears the virtuous Name of Amida, Rejoices, praises, and takes refuge in it, One will gain great benefit even with one Nembutsu; That is, one will obtain the treasure of merit. Even if the whole universe were filled with fire, Pass through it straightaway to hear the Buddha's Name.

If one hears Amida's Name, one will enter the stage of non-retrogression.

For this reason, I bow and worship the Buddha singleheartedly.

It is further stated:15

The Sutra on the Questions of Maudgalyåyana (Maud gal yå yana-parip®cchå*) says: The Buddha said to Maudgalyåyana,

"In all rivers and

streams there are floating grasses and trees. They are carried down [in the current] without regard to the objects that go before or follow, until they all merge in the great ocean. So it is in the world. Even though the rich and noble may freely enjoy pleasures, they cannot escape the cycle of birth, old age, sickness, and death. Through failure to accept the Buddha's teaching, those who may be born as humans in the life to come must undergo extreme hardships and tribulations and are unable to be born in the country where thousands of Buddhas appear. For this reason, I declare: It is easy to go to the land of the Buddha of Infinite Life and attain enlightenment there. But people 32

Chapter II

fail to perform practices and attain birth there; instead, they follow the ninety-five wrong paths. I call such people 'those without eyes' and 'those without ears. '"

Such are the teachings of the scriptures. Why do people not abandon the path of di›icult practice and follow the path of easy practice?

The Master of Kuang-ming Temple says:16

The Sutra on the Perfection of Wisdom Expounded by MañjuΩr∆ (MañjuΩr∆-bhå≈ita-prajñåpåramitå-s¥tra) states: I wish to explain the samådhi of the single practice. I encourage you to dwell alone in a quiet place, eliminate all distracted thoughts, and concentrate your mind on one Buddha. Do not contemplate his physical characteristics, but exclusively recite the Buddha's Name. Then, thinking mindfully, you will be able to see Amida and all the other Buddhas.

Question: For what reason do you directly encourage the exclusive recitation of the Name and not the practice of contemplation? Answer: Because sentient beings have deep hindrances and their minds are coarse and rough, while the objects of contemplation are subtle; their thoughts are agitated and their minds disturbed, so that they cannot accomplish contemplation. Thereupon, the Great Sage, out of compassion for them, directly encouraged people to recite the Name only. For recitation of the Name is easy, and through the continuous practice of it one can attain birth in the Pure Land. Question: When one exclusively recites the Name of a Buddha, why do so many Buddhas appear? Is this not a mixture of wrong and right contemplations and the mixed appearance of one and many Buddhas?

594a

Kyøgyøshinshø

Answer: All Buddhas have attained one and the same enlightenment, and so they are not di›erent in form from each other. Even if you see many Buddhas by contemplating one, how could this run counter to the universal principle? Further, it is stated in the Contemplation Sutra: I urge people to practice contemplation while sitting, during worship, and during mindful recitation. In all these acts, it is best to face west. It is like a tree falling in the direction it leans. If for some reason you are not able to face west, you may simply imagine that you are facing west. Question: All Buddhas have equally realized the three bodies, and their wisdom and compassion have been accomplished perfectly and without any distinction. Even if one may face any direction, worship one Buddha, be mindful of him, and recite his Name, one can still attain birth. Why do you solely praise the Buddha of the West (Amida) and encourage us to worship him and recite his Name?

Answer: Although the enlightenment of all Buddhas is one and the same, when discussed in terms of vows and practices, they have their own causes and conditions. Hereupon, Amida, the World-honored One, originally made deep and weighty vows, through which he embraces beings in the ten directions with his Light and Name. As he establishes faith in us, our birth is easily attained by the Buddha's Vow-Power while we recite the Nembutsu throughout our lives, or even ten times, or only once. That is why ¸åkyamuni and other Buddhas especially encourage us to turn our thoughts to the west. We should, however, understand that this does not mean that elimination of our hindrances and evil karma is not achieved through recitation of the names of other Buddhas. Those who continuously recite the Name, as explained above, until the end of their lives, will all be born in the Pure Land, ten out of ten and a hundred out of a hundred. Why? Because such 34

Chapter II

people are free of obstructions from outside and dwell in the state of right mindfulness, and so they are in accord with the Buddha's Primal Vow, in harmony with the teaching, and in agreement with the Buddha's words.

Further, Shan-tao says:17

Since this Buddha watches over only the Nembutsu followers, embraces them, and does not forsake them, he is called "Amida.

He also says:18

The ocean of Amida's Vow that arose from wisdom Is deep, vast, and unfathomable.

Those who hear the Name and aspire for birth All, without exception, reach his land. Even though the great thousand worlds were filled with fire, Pass through them straightaway to hear the Buddha's Name.

Those who have heard the Name, rejoice, and praise its virtue

Will all be born in that land.

After ten thousand years the Three Treasures will perish, But this Larger Sutra will remain for a hundred years more. People during that time who hear and recite the Name even once

Will all attain birth there.

He also says:19

I am in reality an ordinary unenlightened being subject to birth and death, burdened with deep and heavy evil karma and hindrances, and transmigrating in the six realms. The su›ering I have received is indescribable. Now I have encountered a good teacher and heard from him about the Name that has been brought forth by Amida's Primal Vow. I will 35

Kyøgyøshinshø

594b

aspire for birth by reciting the Name singleheartedly. May the Buddha, out of compassion, not abandoning the original Universal Vow, embrace me as his disciple. He also says:20

Question: What merit and benefit do we acquire in the present life by calling the Name of Amida Buddha and worshiping and contemplating him?

Answer: One utterance of the Name of Amida Buddha can remove the heavy evil karma that will cause one to transmigrate in samsara for eighty ko†is of kalpas. Worshiping and focusing our thoughts upon Amida—along with other acts— have the same e›ect. The Sutra on the Ten Ways of Attaining Birth (Shih wang sheng ching) states: If there are sentient beings who focus their thoughts upon Amida Buddha and aspire for birth in his land, the Buddha immediately sends twenty-five bodhisattvas to protect them, keeping evil spirits and evil gods away from them at all times and in all places, day and night, whether they are walking, standing, sitting, or lying down. It is further stated in the Contemplation Sutra: If practitioners call the Name of Amida Buddha and worship and focus their thoughts upon him, aspiring to be born in his land, the Buddha immediately sends innumerable Transformed Buddhas and transformed bodies of Ava lo kiteΩ vara Bodhi sattva and Mahåsthåmapråpta Bodhisattva to the practitioners to protect them. Together with the twenty-five bodhisattvas mentioned before, these transformed bodies surround them a hundredfold and a thousandfold and stay with them at all times and in all places, day and night, whether they are walking, standing, sitting, or lying down. Since there are such excellent benefits, you should accept this 36

Chapter II

in faith. May all practitioners receive Amida's sincere heart and seek to attain birth in the Pure Land. It is further stated in the Larger Sutra:

If, when I become a Buddha, all sentient beings in the ten directions who call my Name even ten times fail to be born in my land, may I not attain perfect enlightenment. This Buddha, having attained Buddhahood, now dwells in the Pure Land. You should know that his weighty vows are not in vain. Sentient beings who call his Name will unfailingly attain birth. It is further stated in the Amida Sutra:

If sentient beings hear of Amida Buddha, they should hold fast to his Name, calling it with a concentrated and undistracted mind for one day, two days, up to seven days. When their lives are about to end, Amida Buddha will appear before them with a host of sages. When they die, their minds will not fall into confusion and so they will be born in his land. Buddha ¸åkyamuni said to ¸åriputra,

"Since I perceive

these benefits, I declare: Those sentient beings who hear this teaching should awaken aspiration and desire to be born in that land.

The sutra next states:

The Buddhas of the eastern direction, as numerous as the sands of the Ganges River, as well as those as numerous as the sands of the Ganges River in each of other directions— south, west, north, nadir, and zenith—each in their own lands, extending their tongues and covering with them the universe of a thousand million worlds, pronounce these words of truth: "You, sentient beings, should accept this sutra that is protected by all Buddhas. " Why is this sutra called "protected

[by all Buddhas]"? If there are sentient beings who call the Name of Amida Buddha for seven days, or one day, even once, or even down to ten times, or think of him once, they can 37

594c

Kyøgyøshinshø

unfailingly attain birth. Because [all Buddhas] testify to this, this is called "the sutra that is protected [by all Buddhas]. "

The sutra next states:

Those who call the Buddha's Name and attain birth are constantly protected by Buddhas of the six directions, numerous as the sands of the Ganges River. Hence, this is called "the sutra which is protected [by all Buddhas]. "

Since we have this supreme [Universal] Vow, we should trust it. Why do all the Buddhas' children not make a firm resolution and strive to go to the Pure Land? (The second fascicle of the Collection of Liturgical Passages from Various Scriptures [Chi chu ching li tsan i] by Chih-sheng consists of Hymns of Birth in the Pure Land [Wang sheng li tsan chieh] by Master Shan-tao. This passage comes from that.)

It is also stated:21

The Universal Vow is presented in the Larger Sutra. All good and evil ordinary beings will not attain birth without having recourse to the karmic power of Amida Buddha's great vow as the supreme working.

[The Meaning of Namu Amida Butsu]

It is also stated:22

"Namu" means "to take refuge"; it also has the significance of "making aspiration and transferring [merits]. ""Amida

butsu"is the practice. For this reason, one can definitely attain birth.

It is stated:23

Concerning "the supreme working to embrace beings, " one

of the Forty-eight Vows in the Larger Sutra says, "If, when

I become a Buddha, the sentient beings of the ten directions 38

Chapter II

who, aspiring to be born in my land, call my Name even ten times, fail to be born there through my Vow-Power, may I not attain perfect enlightenment. " This means that the practitioners who aspire for birth are embraced by the Vow-Power—when their lives are about to end—and are enabled to attain birth. Hence, this is called "the supreme working to embrace beings.

It is also stated:24

[The Buddhas] wish all good and evil ordinary people to convert their minds, perform Pure Land practices, and thereby attain birth. This is "the supreme working of all Buddhas testifying to our attainment of birth. "

It is also stated:25

There are di›erent Dharma gates numbering eighty-four thousand.

The sharp sword for cutting asunder our ignorance, its e›ects,

And the karmic cause of su›ering in samsara, is Amida's Name.

With a single utterance of the Name, all our evils are removed.

Our numerous karmic evils of the past and self-power calculations are destroyed; Even without being taught, we are led into the gate of true suchness.

For attaining freedom from many kalpas' su›ering in this Sahå world

We are especially indebted to the benevolence of ¸åkyamuni, the true teacher; Using various skillful means based on careful consideration, He selected the teaching gate of Amida's Universal Vow and led us into it.

Kyøgyøshinshø

595a

We see from the above that the word " namu" means "to take

refuge" (kimyø).

"Ki" means "to come to"; it also means "to rely joyfully" (kietsu) and "to trust" (kisai). "Myø" means "act,

" "summoning,

" "causing,

" "teaching,

" "expounding,

" "exhorting with

sincerity,

" "providing the compassionate means, " and "calling.

"Kimyø,

" therefore, is the command of the Primal Vow, summoning us to trust it.

"Making aspiration and transferring [merit]" (hotsugan ekø) refers to the mind of the Tathågata who already made the Vow resolving to endow the practice to sentient beings. "The practice" (sokuze gokyø) is the working of the selected Primal Vow.

"One can definitely attain birth" (hittoku øjø) shows that one attains the stage of non-retrogression. Concerning this, the [Larger] Sutra states,

"immediately attains [birth]" (sokutoku) and [Någårjuna's] commentary says, "definitely assured" (hitsujø). "Soku"

("immediately") reveals the very instant in which the true cause of our birth in the Recompensed Land is settled through hearing and understanding the Vow-Power. "Hitsu" ("certainly") describes the state in which the adamantine mind has been established. It is stated in the Shorter Pure Land Liturgy of the Nembutsu Chant in Five Stages (Ching-t'u wu hui nien fo lüeh-fa shih i tsan): The Tathågata ¸åkyamuni provided the teaching in two ways, in full and in summary, according to the capacities of people. By so doing, he intended to lead all to ultimate reality in the end. To those who seek to realize true nonorigination, who else can give the appropriate teaching? Indeed, the Nembutsu samådhi is truly the supreme and most wonderful Dharma gate. With the Name realized by the Forty-eight Vows of Amida, the Dharma King, the Buddha, saves sentient beings, exercising the Vow-Power.…

The Tathågata, while always dwelling in the oceanlike samådhi, raised his hand with webbed fingers and said to his father the king: "O king, you should now sit cross-legged and 40

Chapter II

exclusively practice the Nembutsu. How can you seek nonthought by annihilating thought? How can you seek non origination by annihilating origination? How can you seek the Dharma body (dharmakåya) by negating forms? How can you seek liberation by not relying on words?" ...

How wonderful it is that the true Dharma of ultimate reality is Oneness and yet it transforms beings and benefits people! Since each Buddha's great vows di›er from others' ,

¸åkyamuni manifested his accommodated body in the world of defilement and Amida appeared in the Pure Land. Although their lands are di›erent—one is defiled and the other is pure—the benefit they give to beings is the same. It is indeed the teaching gate of the Pure Land alone that is easy to practice and easy to realize. The Western Land is exquisite, and that land is incomparable. It is adorned with lotuses of a hundred kinds of jewels, which open in nine di›erent ways to take aspirants of di›erent grades into them. This is due to the Buddha's Name.…

It is stated in the hymns by Fa-chao, disciple of ¸åkyamuni, based on the Sutra in Praise of the Pure Land (Sukhåvat∆ vy¥ha): The sacred Name of the Tathågata Amida is clearly manifest beyond measure;

It prevails everywhere in the worlds of the ten directions. Simply by calling the Name, all can attain birth. AvalokiteΩvara and Mahåsthåmapråpta come in person to welcome them.

Amida's Primal Vow is particularly superb; With compassionate skillful means he leads ordinary beings to the Pure Land.

Thus all sentient beings attain liberation; Those who recite the Name are immediately rid of karmic evil.

When ordinary beings reach the Western Land, 41

Kyøgyøshinshø

Their karmic evils, countless as particles, from long past kalpas will perish.

Endowed with the six supernatural powers, they attain unrestricted freedom in action;

Forever freed of old age and sickness, they are liberated from impermanence.

It is stated in the hymns by Fa-chao based on the Sutra on the Life of the Buddha (Buddha-carita):

What is called the Right Dharma?

The teaching that accords with truth is the true teaching. Now right and wrong teachings should be distinguished; Carefully examine each teaching and do not leave any in obscurity.

The Right Dharma surpasses the worldly teachings. Observance of the precepts and sitting meditation are called the Right Dharma;

Attainment of Buddhahood through the Nembutsu is the true teaching.

Those who do not accept the Buddha's words are non-Buddhists; The view that rejects the law of cause and e›ect is a nihilistic view.

The Right Dharma surpasses the worldly teachings. How can meditation and observance of the precepts be the Right Dharma?

The Nembutsusamådhi is the true teaching. To see one's true nature and realize one's mind is to become a Buddha.

Why is this not in accord with truth? It is stated in the hymns based on the Amida Sutra: In the Western Land one advances in the Way more quickly than in this Sahå world,

Chapter II

Because that land is free of the five desires and adversaries.

To become a Buddha, one does not require good acts; One just sits on a lotus seat and concentrates on Amida. Practice in this world of the five defilements is liable to regression;

Nothing is more advantageous than going to the Western Land through the Nembutsu.

Having reached [that land], one e›ortlessly realizes perfect enlightenment;

Then one returns to the world of su›ering and becomes a bridge for others to cross to liberation. Among the myriad practices, the Nembutsu is the most essential;

No other teaching surpasses the Pure Land gate in bringing about liberation quickly. Not only is this the exposition from the golden mouth of the Buddha, our Master,

But all Buddhas of the ten directions transmit this message and testify to its truth. When one recites the Name of the Buddha in this world, A lotus grows in the Western Land. If one continues to recite it all one's life, The flower comes here to welcome this person. It is stated in the hymns by Master Tz'u-min based on the Pratyut panna Samådhi Sutra:

Those who have assembled today in the hall, You have transmigrated everywhere in samsara for countless kalpas, as numerous as the sands of the Ganges River.

As I reflect, this human existence is di›icult to obtain; It is like the blooming of an u∂umbara flower. 43

595b

Kyøgyøshinshø

Through a rare chance, we have come to hear the Pure Land teaching;

We have encountered the opening of the Dharma gate of the Nembutsu.

Indeed, we have encountered the call of Amida's Universal Vow;

We have seen the assembly converting their minds into faith.

Today we have joined in praising Amida in accord with the sutras;

We have pledged with each other to meet on the higher lotus seats.

We have met in the hall free of devils' hindrances; We have met again here without being hampered by illness. We have accomplished the meritorious act for seven days; The Forty-eight Vows will unfailingly take us to the Pure Land.

I urge all the fellow practitioners of this hall: Strive diligently to convert your minds and go to the Pure Land.

Let me ask you,

"Where is your home?"

It is the seven-jeweled lotus seat in the pond of the Land of Utmost Bliss.

Amida Buddha, in his causal stage, made the Universal Vow: Whoever hears my Name and concentrates on me, I will welcome to my land.

No discrimination is made between the poor and destitute and the rich and noble,

Or between the inferior and the highly gifted, Or between those who have heard much and those who observe the precepts,

Or between those who break the precepts and those who have deep evil karma.

Chapter II

If only people convert their minds and recite the Nembutsu many times,

They are transformed, as if rubble were turned into gold. I make an announcement to the assembly here: Those who share the same connection with Amida and seek to go to the Pure Land should ask each other— Question: Where should we aspire to go to? Answer: To Amida's Pure Land.

Question: By what cause can we attain birth there? Answer: Nembutsu recitation naturally brings you there. Question: We have much karmic hindrance in this life; How can we possibly enter the Pure Land? Answer: By calling the Name, you can rid yourself of your karmic evil,

As when a shining lamp enters a dark room. Question: Can ordinary people attain birth there? How is it possible that one recitation brightens the darkness? Answer: If you remove doubt and recite the Nembutsu many times,

Amida naturally comes close to you in person. It is stated in the hymns by Fa-chao based on the Sutra on Contemplation of Amitåyus (Contemplation Sutra): Foolish beings who have committed the ten evil acts and the five grave o›enses

Have been drowning in samsara for eternally long kalpas, covered with the dust of evil passions. When they reach Amida's land by calling his Name even once,

They will become one with the Dharma-nature body. Master Kyeong-heung says:26

595c

Kyøgyøshinshø

The Tathågata ¸åkyamuni's detailed exposition of the Larger Sutra is divided into two parts. First, he fully expounds the [cause and] result of the Tathågata Amida's Pure Land, namely, his practices and his accomplishments. Next, he fully expounds the cause and result of sentient beings' birth in the Pure Land, namely, Amida's embrace and the benefit to be gained.

He also says:

It is stated in theSutra on the Lotus of Compassion, on Giving Predictions to Bodhisattvas": "Chapter

At that time, the Tathågata Treasure Store praised the wheel-turning monarch, saying,

"Very well, very well.…

Great king, in the western direction, after passing a thousand million ko†is of Buddha lands, there is a world called August, Good, and Undefiled. In that land there is a Buddha named August Sound King.… He is at present preaching the Right Dharma to bodhisattvas.… It is the land of the genuine Mahayana, pure and unadulterated. Sentient beings are born there transformed in the same form. There are no women, not even the word for woman. The merit of that Buddha land is manifested as pure adornments. All are exactly the same as the great king vowed, showing no di›erence at all.… Now your name shall be changed to Infinite Purity.

It is stated in the Teaching Assembly of the Tathågata of Infinite Life:

Amida established such extensive, great universal vows and has already fulfilled them all. They are rare in the world. Having made these vows, Amida dwelled peacefully in truth and accomplished various merits, with which he brought to perfection his vast and pure Buddha land of majestic glory. It is also stated:27

Chapter II

Since Amida has accomplished the two adornments of merit and wisdom, he equally endows sentient beings with the merit of practice. Since he benefits sentient beings with the merit of his own practice, he realizes accomplishment of his merit in them.

It is also stated:28

Through good causes provided for us over eons of time, we can encounter the Buddha and rejoice to hear the Dharma. It is also stated:29

The people in the Pure Land are sages, and the land is exquisite. Who would not exert themselves to go there? Aspire for birth by doing good. The cause of birth having already been accomplished, how can the result not be obtained spontaneously? Hence, "naturally.

" Regardless of whether you are

noble or base, you are enabled to attain birth. Hence, "no discrimination between high or low. "

It is also stated:30

"The land is easy to reach, but very few actually go there. It rejects nobody, but naturally and unfailingly attracts beings.

"31 By performing the causal practice, all can attain birth. Without performing it, very few attain birth. Anyone who seeks birth by performing the causal practice is not rejected; hence,

"easy to go to.

It is also stated:32

"Because of the Primal Vow-Power" means that through the Vow-Power one attains birth.

"Because of the perfectly fulfilled

vow" means that his vows are complete and there is nothing lacking.

"Because of the clear and manifest vow" means that what Amida sought to attain was unfailingly realized. "Because of the firm vow" means that his vows cannot be destroyed by any influence from outside. "Because of the

596a

Kyøgyøshinshø

accomplished vow" means that his vows were bound to be fulfilled.

It is also stated:33

In general, in order to make ordinary and inferior beings increase their desire for birth, one should reveal the excellent qualities of that land.

It is also stated:34

There is a statement,

"In this world they performed bodhisattva practices. " From this we know that King Are√emi once lived in this world. So did Samudrare√u. It is also stated:35

By hearing of the vastness of the Buddha's majestic virtue, one reaches the stage of non-retrogression. It is stated in the Collection of Passages on the Land of Bliss (Le-pang wen-lei):

The general o›icer in charge of military a›airs, Chang-lun, says:

The Name of the Buddha is very easy to hold, and the Pure Land is very easy to reach. Among the eighty-four thousand teaching gates, there is none that is superior to this quick way to liberation. By setting aside a little time in the early morning, you should by all means store merit for the indestructible provision that will last for eternal kalpas. That is to say, with slight e›ort one gains inexhaustible merit. What a›liction do sentient beings su›er that keeps them from taking up the Name? Ah, all is a dream or illusion, and is unreal. Life is ephemeral and di‡cult to maintain for long. The moment one breath is not followed by another, the next life begins. Once human life is lost, it will not be regained even in ten thousand kalpas. Unless we attain realization this time, what 48

Chapter II

can the Buddha do to save us? May all of you deeply reflect on impermanence and be careful not to regret in vain! Thus I, Chang-lun, the Layman of Pure Bliss, urge those with whom I am karmically related.

Dharma Master Ch'ing-wen of Shan-yin, master of the T'ient'ai school, says: Because the Buddha's Name manifests from his true body of recompense, because it arises from the oceanlike compassion, because it arises from the oceanlike vow, from the oceanlike wisdom, and from the oceanlike Dharma gates, to call exclusively the Name of this Buddha is to call the names of all Buddhas. Because it contains immeasurable merit, it destroys the hindrances of our karmic evil, thereby enabling us to be born in the Pure Land. Why should there be any doubt about this?

Yüan-chao, master of the Vinaya school, says: With great compassion the Buddha revealed the Pure Land teaching and benevolently recommended this in many Mahayana scriptures. There are people who doubt and slander this after seeing and hearing it; immersed in self-complacency, they do not seek spiritual transcendent attainment. The Tathågata considered such people to be pitiable beings. They do not accept this because they do not realize that this teaching is indeed extraordinary. It does not choose between wise and foolish, monks and laypeople; it does not question whether one has practiced for a long time or not, nor whether one's karmic o›ense is heavy or light. It only requires firm faith as the cause of birth in the Pure Land.

He further says:

In various Pure Land sutras there is no mention whatsoever of devils' hindrances; hence, we know that in this teaching there is no devils' hindrance. This matter is discussed in great detail 49

Kyøgyøshinshø

596b

in the Dharma Gate of True Faith(Cheng hsin fa men) by Master Ch'ing-wen of Shan-yin. Let us quote the discussion in full: Question: Some say,

"It may happen that at the time of

death one beholds the Buddha and bodhisattvas coming in radiant light and bringing a lotus seat and, accompanied by heavenly music and wonderful fragrance, one is welcomed to attain birth. This is all devils' work. " I wonder if this assertion is true.

Answer: When one practices samådhi in accordance with the ¸¥raçgama Samådhi Sutra (Sutra of the Samådhi of Heroic Advance), devils of the five aggregates may appear. When one practices samådhiin accordance with the Treatise on the Mahayana(Mahåyana-Ωraddhotpåda-Ωåstra*)36external devils may appear. When one practices samådhi in accordance with the Discourse on Cessation and Contemplation (Chih kuan lun, i.e., Mo he chih kuan), "time spirits" may appear. All of these appear when di›erent kinds of devils' hindrances, which are determined by the di›erent natures of self-power of meditation practitioners, are stimulated by meditative practices. If you clearly realize this and apply the proper remedy, these hindrances are immediately removed. If, however, you assume that you are already a sage, you will su›er from devils' hindrances. (The above shows that practice to realize enlightenment in this world may give rise to devils' hindrances.) Concerning the Nembutsu samådhithat we now practice, we rely on the Buddha's power. It is just as those who are close to the king are free of any danger of assault. It is because Amida Buddha has the power of great compassion, the power of great vows, the power of great wisdom, the power of great samådhi,the great majestic power, the great power to destroy evils, the great power to subdue devils, the power of the divine eye to see far, the power of the divine ear to hear at distance, the power to know others' thoughts, 50

Chapter II

and the power of universally shining light with which he embraces sentient beings. Amida has all these inconceivable powers. How could he not protect persons of the Nembutsu and keep them from hindrances until death? If he could not protect them, what would be the use of his power of compassion? If he could not remove devils' hindrances, what would be the use of his power of wisdom, power of samådhi, majestic power, power to destroy evils, and power to subdue devils? If he could not perceive beforehand and allowed devils to inflict hindrances upon the practitioner, what would be the use of his power of divine eye to see far, power of divine ear to hear at distance, and power to know others' thoughts? The [Contemplation] Sutra states: The rays of light that issue from Amida Buddha's physical characteristics and minor marks illumine all the worlds of the ten directions, embracing and not forsaking sentient beings of the Nembutsu. If one who recites the Nembutsu su›ered devils' hindrances at the time of death, what would be the use of Amida's power of universally shining light with which he embraces sentient beings? Moreover, many sutras describe how people of the Nembutsu perceive miraculous signs at the time of death. These are all the Buddha's words. How could you belittle them and say that those signs belong to the devils' sphere of actions? I have thus corrected and cleared wrong thoughts and doubts. You should awaken the true faith.

(The above is the quotation from [Master Ch'ing-wen].) He also says:37

The ultimate teachings of the One Vehicle all point to the Land of Bliss as the last refuge. The Name of Amida's Buddhahood is most distinguished as the embodiment of the perfect virtues of myriad practices. Amida in his causal state 51

Kyøgyøshinshø

of a bodhisattva established the vows. Holding fast to his aspiration, he accomplished practices. He entertained compassion to save beings for "dust-motes" kalpas. There is no place, even as small as a mustard seed, where he did not abandon his life for their sake. He embraced and guided all, without exception, with the six perfections of compassion and wisdom. He never failed to respond to the need of the people by giving away his possessions and his own self. When conditions matured, his practices were fulfilled and his virtues were perfected; and thus he all at once perfectly realized the three Buddha bodies, and the myriad merits manifest themselves in the four characters (A-mi-da-butsu).

He also says:

What is more, our Buddha Amida encompasses beings with his Name. And so, as we hear it with the ears and recite it with the lips, boundless exalted merits enter into our hearts and become the seeds of Buddhahood forever; they instantaneously remove heavy karmic evil that would entail transmigration for a hundred million kalpas, thereby making us realize highest enlightenment. We truly know that the Name possesses much merit, not little good.

He also says:

Concerning right mindfulness, when ordinary people are about to die they have no control over their consciousness. So all kinds of karmic seeds, both good and evil, manifest themselves. Some give rise to wicked thoughts, some wrong views, some loving attachment, and others manifest devilish features of insanity. Do we not say that all of these are caused by perverted thoughts? But those who had previously recited the Buddha's Name had their karmic evil destroyed and karmic hindrances removed. Emitting the fragrance of pure karma within and embraced by the light of compassion, they are instantly delivered from su›ering and attain the pleasures 52

Chapter II

[of the Pure Land]. A passage of the sutra below urges us to seek birth, because there is such a benefit.

[He also says:]

Master Tz'u-yün explains:

Only the pure act for birth in the Land of Peace and Provision is the quick way to truth. Therefore, you should practice it. Any one of the four groups of Buddhists (i.e., monks, nuns, laymen, and laywomen) who seeks to destroy ignorance quickly and remove forever karmic evils, such as the five grave o›enses and the ten evil acts, both heavy and light, should perform this practice. Those who wish to maintain pure observance of the Mahayana or Hinayana precepts for a long time, attain the Nembutsu samådhi, and accomplish the bodhisattva's [six] perfections, should learn this method. Those who wish to be free of fear at the time of death, attain peace and comfort of mind and body, see hosts of sages appear and extend their hands to welcome them, so that they may be rid of defiling a›lictions for the first time and immediately reach the stage of non-retrogression, thereby realizing the non-arising of alldharmas without passing long kalpas—they should learn this method.

Why do you not follow the Dharma words of this ancient sage? In the above five sections, I have briefly presented the essentials [of the Contemplation Sutra]. I will not discuss more here. A detailed exposition will be given in the explanatory section. According to the Catalog of Scriptures(K'ai-yüan shih chiao lu) compiled in the K'ai-yüan era, there were two translations of this [Contemplation] Sutra. The earlier version has been lost. The one that exists was translated by KålayaΩas. The Biographies of Monks (Kao-seng ch'uan) has this note: "KålayaΩas' name is translated as 'Time-praise'; he came to the capital in the beginning of the Yüanchia era of the Sung dynasty, during the reign of Emperor Wen. "

596c

Kyøgyøshinshø

Tz'u-yün praises in a hymn:

This is the supreme teaching of all the teachings that fully explain the truth;

This is the highest teaching of all the teachings that lead quickly to perfect enlightenment.

Tai-chih praises in a hymn:

This is the One Vehicle teaching that leads quickly to perfect enlightenment;

It is pure and unadulterated.

Chieh-tu of the Vinaya school says:

The Buddha's Name contains practices performed for many kalpas; myriad virtues accumulated by them are manifested in the four-character Name. Therefore, anyone who recites it gains no small benefit.

Yung-ch'in of the Vinaya school says:

If you recite and contemplate the auspicious Name of the Buddha with your mouth and mind, you will unfailingly be endowed with the immeasurable merits he accumulated from his causal state to his Buddhahood.

He also says:

All the Buddhas have realized ultimate reality after practicing for "dust-motes" kalpas and yet they grasp nothing. Hence, they made formless great vows; they performed excellent practices of no-abode; they realized ungraspable enlightenment; they dwell in the lands of no-adornment; they manifest transcendent powers of no-transcendent powers; they display eloquent tongues covering the whole universe to preach speechless speech. For this reason, they urge us to accept this [Amida] Sutra in faith. How could we conceive of this or discuss it? In my humble opinion, the inconceivable virtues of 54

Chapter II

the Buddhas are at once comprised in Amida's two kinds of recompensed glorious adornments. Concerning the practice of holding the Name, the Buddhas [who urge this] should include Amida.

Master Chia-hsiang of the Three Discourse school says:38 Question: How can the Nembutsu samådhi eliminate so much karmic evil?

Answer: My interpretation is this: the Buddha possesses immeasurable merits. By being mindful of his immeasurable merits, one can have one's immeasurable karmic evil destroyed. Master Bob-wi of the Consciousness Only school says:39 All Buddhas invest their virtues in their names. To call their names is to glorify their virtues. Virtues destroy karmic evil and produce merits. So do the names. If one believes in a Buddha's name, it is certain and without doubt that it produces good and destroys evil. Why should there be any doubt about birth in the Pure Land through recitation of the Name? Fei-hsi of the Zen school says:40

The Nembutsu samådhi is the best of all good [practices]. Because it is the foremost of myriad practices, it is called "the king of samådhis.

It is stated in the Collection of Essential Passages Concerning Birth (Øjøyøsh¥):

(Second,) although the acts to be performed by the three groups of aspirants presented in the Two-fascicle Sutra41are distinguished into di›erent levels in depth, they have this common element: "singleminded and exclusive mindfulness of the Buddha of Infinite Life.

" Third, among the Forty-eight

Vows Amida made a special vow concerning the Nembutsu teaching, declaring,

"If the beings who repeat the Nembutsu

597a

Kyøgyøshinshø

even ten times would not be born, may I not attain perfect enlightenment.

" Fourth, the Contemplation Sutra states,

"For those with extremely heavy karmic evil there is no other way of salvation. They can attain birth in the Land of Utmost Bliss only through recitation of Amida's Name. "

It is also stated in the same work:

We should rely on the six kinds of virtue [of the Buddha] presented in the Sutra on Contemplation of the Mind-base (Hsin ti kuan ching): 1) the supreme, great field of virtues, 2) the supreme, great benevolence, 3) the most honored of all beings, whether they have no legs, two legs, or many legs, 4) the one who is as extremely rare to encounter as an u∂umbara blossom, 5) the only one who appears in the universe of a thousand million worlds, and 6) the one who fully possesses all the worldly and supramundane merits. With these six kinds of virtues, the Buddha continuously benefits all sentient beings. With reference to these six kinds of virtues, Master Genshin says:

1. Practice the Nembutsu! All who say

"Namo butsu" even

once have already attained the Buddhist path. Hence, I take refuge in and worship the supreme field of virtues. 2. Practice the Nembutsu! The Buddha looks upon sentient beings with compassionate eyes without discrimination, as though each of them were his only child. Hence, I take refuge in and worship the mother of greatest compassion. 3. Practice the Nembutsu! All great beings of the ten directions revere and worship Amida, the Holy One. Hence, I take refuge in and worship the most honored one among the beings who have two legs.

4. Practice the Nembutsu! Hearing the Buddha's Name even once is rarer than encountering an u∂umbara blossom. Hence, I take refuge and worship the one most di›icult to encounter.

Chapter II

5. Practice the Nembutsu! No two Honored Ones simultaneously appear in the one hundred ko†is of worlds. Hence, I take refuge and worship the great Dharma King who rarely appears in the world.

6. Practice the Nembutsu! The sea of virtues of the Buddha, Dharma, and Sangha is of one entity throughout the three periods of time (i.e., past, present, and future). Hence, I take refuge and worship the honored one who fully possesses myriad perfect virtues.

He also says:

If a robe is perfumed with flowers of a pårijåta tree even for a single day, its fragrance far surpasses the scent perfumed with flowers of campaka and vår≈ika trees for a thousand years. He also says:

It is like a pound of "stone-liquid" transforming a thousand pounds of copper into gold. In the Himalayas grows an herb called "enduring.

" If a cow eats it, ma√∂a is produced. If the Ωir∆≈a tree faces the constellation K®ttikå, it bears fruit. It is stated in the Collection of Passages on the Nembutsu Chosen in the Original Vow (Senchaku Hongan Nembutsu Sh¥) compiled by Genk¥: Namu amida butsu: The fundamental act for the attainment of birth is the Nembutsu.

It also states:

If you wish to free yourself from birth and death quickly, you should, of the two superior teachings, lay aside the path of sages and choose to enter the Pure Land path. If you wish to enter the Pure Land path, you should, of the two practices, right and sundry, abandon all sundry practices and choose to rely on right practices. If you wish to perform right practices, you should, of the two kinds of acts, the act of right 57

597b

Kyøgyøshinshø

assurance and auxiliary acts, set aside auxiliary acts and take up and exclusively practice the act of right assurance. The act of right assurance is to call the Buddha's Name. Recitation of the Name certainly enables one to attain birth, because it is based on the Buddha's Primal Vow. [The Benefit of the Nembutsu Practice]

We now clearly know (from the above quotations) that the Nembutsu is not a self-power practice performed by ordinary people or sages; hence, it is called "practice not to be transferred [toward the Buddha].

" Mahayana and Hinayana sages as well as people with karmic evil, whether heavy or light, should all equally take refuge in the great treasure-sea of the selected Primal Vow and attain Buddhahood through the Nembutsu.

Hereupon, the Commentary on Vasubandhu's Discourse on the Pure Land states:

In the Land of Peace and Bliss there is no one who is not born transformed from within the pure flower of Amida Tathågata's enlightenment. [They are so born] by one and the same path of the Nembutsu, and not by other paths. Thus, those who have received true practice and faith have much joy in their minds; hence this state is called the "stage of joy.

" It is compared to the first fruit [of Hinayana sagehood], because sages of the first fruit will not be subject to the twentyninth state of existence, even if they become slumberous and indolent. Even more certain of liberation are the multitudes of beings of the ten directions who rely on this practice and faith, for they are embraced and never forsaken. For this reason, this Buddha is called "Amida.

" This [saving activity] is called Other-Power. Hereupon, Mahåsattva Någårjuna says, 42"They immediately enter the

stage of definite assurance.

" Master T'an-luan says,

43 "They join

those who are rightly established in the Mahayana path. " We

should respectfully trust in and exclusively follow this practice. 58

Chapter II

[The Cause and Condition of Birth] We truly know that if it were not for the compassionate father of the virtuous Name, there would be no active cause of birth; if it were not for the compassionate mother of Light, there would be no passive cause of birth. Even if the active and passive causes are united, without the karma-consciousness of entrusting heart, one would not reach the Land of [Infinite] Light. The karma-consciousness of true entrusting heart is the internal cause, and the father of Name and the mother of Light are the external conditions. When the internal cause and the external condition are united, one realizes the body of truth in the Recompensed Land. Therefore, Master [Shan-tao] says, 44 "With the Light and the Name, Amida embraces and benefits all beings throughout the ten directions, guiding them to realize faith. " [Fa-chao] says,

45"Attaining Buddhahood through the Nembutsu is the true teaching of the Way.

" [Shan-tao] also says,

46 "The true teaching of the Way is di›icult to encounter.

" We should discern this well. [The Significance of One Utterance of the Nembutsu]

Concerning the practice and faith transferred to us in the phase of going forth, there is in practice "one utterance, " and there is in

faith "one thought.

" The one utterance of practice reveals, with regard to the number of Nembutsu recitations, the ultimate point of the easy practice of the selected Primal Vow. Therefore, the Larger Sutra states: The Buddha said to Maitreya, "If there are people who hear the Name of that Buddha, rejoice so greatly as to dance, and call it even once, then you should know that they have gained great benefit by receiving the unsurpassed virtue. "

The Master of Kuang-ming Temple says:47"down to one utterance, " also48"one pronouncing, one utterance, " and also49"exclusive

thought, exclusive utterance. "

597c

Kyøgyøshinshø

In the Collection of Liturgical Passages from Various Scriptures, fascicle two, Master Chih-sheng quotes [a passage from Shan-tao's work]:50

Deep mind is true entrusting heart. It is to accept in faith that one is an ordinary person full of evil passions, with few roots of good, and, unable to escape from this "burning house, "

transmigrating in the three worlds. It is also to believe, without a single thought of doubt, that Amida's original Universal Vow enables anyone who calls the Name even down to ten times or hears it to attain birth without fail. Hence, it is called "deep mind.

In the [Larger] Sutra the term "even (down to)" is used; in the Commentary51 "down to" is used. These terms are di›erent but their meaning is the same. Further,

"even (down to)" can include

both once and many times.

"Great benefit" is contrasted to small

benefit.

"Unsurpassed" is contrasted to surpassable. We truly know that the unsurpassed great benefit is the true benefit of the One Vehicle. Small benefit that is surpassable refers to the eighty-four thousand provisional teaching gates.

"Exclusive thought" in the Commentary52 means singlemindedness; it describes the absence of "double-mindedness. " "Exclusive

utterance" is the single practice; it describes the absence of a second practice.

"Calling the Name once" transmitted to Maitreya is the single pronouncing. The single pronouncing is the single utterance. The single utterance is the single practice. The single practice is the right practice. The right practice is the right act. The right act is the right mindfulness. The right mindfulness is the Nembutsu; this is Namu amida butsu.

When we board the ship of the vow of great compassion and sail out on the vast sea of light, the breezes of the utmost virtue blow softly and the waves of our karmic evil turn into merit. Thus, the darkness of ignorance being broken, we shall quickly reach the Land of Infinite Light and realize great nirvana. Then we 60

Chapter II

shall act in accord with the virtue of Samantabhadra. This we should know.

The Collection of Passages on the Land of Peace and Bliss states:

"Repeating the Nembutsu ten times" is simply an indication of the number by the Sage (¸åkyamuni). When one repeatedly utters the Nembutsu and focuses one's thought on it, without being distracted by other matters, one's act for attainment of birth is accomplished and nothing more is needed. Why do we take the trouble of keeping count of the number of our Nembutsu recitations? There is another piece of advice: those who practice the Nembutsu for a long time should, in many cases, follow this way. Beginners, however, could very well count the number, for there is a scriptural reference to support this. These passages quoted above are clear testimony that reveals the true practice. We truly know that this is [the practice of] the selected Primal Vow, the supreme practice which is unequaled and rare, the Right Dharma which is all-complete and truly excellent, and the ultimate and unhindered great practice. This we should know.

[Other-Power]

Other-Power is the Tathågata's Primal Vow-Power. The Commentary53 says:

'The Primal Vow-Power" shows that great bodhisattvas with their Dharma bodies always dwell in samådhiand yet manifest various bodies, employ various transcendent powers, and proclaim various teachings through their Primal Vow-Power; it is like an asura's harp which spontaneously produces music even though there is no one playing it. This is called the feature of the fifth merit in the stage of teaching others. "Bodhisattvas accomplish the practice for their own benefit with the four gates in the phase of 'going in. ' One

598a

Kyøgyøshinshø

should realize the implication of this. " "To accomplish" means

to fulfill for one's own benefit. "One should realize the implication of this" means that one should realize that by accomplishing self-benefit one is able to benefit others; one cannot benefit others without first benefiting oneself. "Through the fifth gate of going out bodhisattvas accomplish the practice of benefiting others by merit transference. One should realize the implication of this. " "To accomplish"

means to attain the fruition of the stage of teaching others as the result of merit transference to them. One can benefit others, whether in the stage of cause or in the stage of e›ect. "One should realize the implication of this" means that one should realize that by accomplishing self-benefit one is able to benefit others; one cannot benefit oneself without being able to benefit others.

Thus, by performing the five mindful practices, bodhisattvas accomplish both self-benefit and benefit for others, and so quickly attain anuttara-samyak-saµbodhi. The Dharma that the Buddha has attained is called " anuttarasamyak-saµbodhi,

" and because he has realized this "bodhi, "

he is called Buddha.

"Quickly attainanuttara-samyak-saµbodhi" means "quickly become a Buddha. ""A" means "not";

"(n)uttara,

" "above"; "

samyak,

" "right'; "

saµ,

" "universal";

and "bodhi,

" "way.

" Together, the term is translated "the highest, right, and universal Way. " "Highest" means that

this Way (bodhi) has probed the principle of reality to the depths and thoroughly investigated the ultimate nature of existence and so there is nothing that surpasses it. The reason for its being [the highest] is that it is "right. " "Right" implies

sacred wisdom. Because it knows all that exists just as they are, this is called "right wisdom. " Because the ultimate nature of existence is noncharacteristic, the sacred wisdom is unknowing. "Universal" has two meanings: 1) the sacred mind universally knows all things; 2) the Dharma body universally pervades the Dharma realm; neither body nor mind is limited 62

Chapter II

in pervasiveness.

"Way" means the path of nonhindrance. The [Garland] Sutra says,

"The Unhindered Ones throughout

the ten directions transcend birth and death by the single path.

" "The single path" means the single path of nonhindrance. "Non hindrance" implies the realization that birth and death is identical with nirvana; such a teaching of insight into nonduality has the characteristic of nonhindrance. Question: For what reason is it said, samyak-saµbodhi"?

"quickly attain anu ttara-Answer: Because, as it is said in the Discourse on the Pure Land,

"by performing the five mindful practices, [bodhi sattvas] accomplish both self-benefit and benefit for others. "

When we deeply probe into the roots, we find that Amida Tathågata provides the predominant condition. There is a di›erence between "benefit by the Other" and "benefit for others.

" Speaking from the Buddha's viewpoint, one should say "benefit for others.

" Speaking from the viewpoint of sentient beings, one should say "benefit by the Other. " Since the

Buddha's power is under discussion, one should say, "benefit

for others.

" One should realize this implication. Generally speaking, attainment of birth in the Pure Land and the various practices performed by the bodhisattvas and human and heavenly beings living there are brought about by the Primal Vow-Power of Amida Tathågata. The reason for saying so is that if it were not for the Buddha's power, the Forty-eight Vows would have been made in vain. Now I (T'anluan) will select three vows to demonstrate the import of this. The [Eighteenth] Vow says:

If, when I attain Buddhahood, the sentient beings of the lands of the ten directions who sincerely and joyfully entrust themselves to me, desire to be born in my land, and call my Name even ten times should not be born there, may I not attain perfect enlightenment. Excluded, 63

598b

Kyøgyøshinshø

however,are those who commit the five grave o›enses and abuse the Right Dharma.

Due to the Buddha's Vow-Power, one attains birth by invoking the Name ten times. Since one attains birth, one is freed from transmigration in the three worlds. Since one thus attains deliverance from transmigration, this is the first proof for the rapid attainment [ofanuttara-samyak-saµbodhi]. The [Eleventh] Vow says:

If, when I attain Buddhahood, humans and devas in my land should not dwell in the definitely assured stage and unfailingly reach nirvana, may I not attain perfect enlightenment.

Due to the Buddha's Vow-Power, one dwells in the rightly established stage. Because one dwells in the rightly established stage, one unfailingly reaches nirvana. Once one has reached nirvana, there will be no more su›ering of transmigration. Hence, this is the second proof for the rapid attainment [ofanuttara-samyak-saµbodhi]. The [Twenty-second] Vow says:

If, when I attain Buddhahood, bodhisattvas in the Buddha lands of the other directions who visit my land should not ultimately and unfailingly reach the stage of becoming a Buddha after one more life, may I not attain perfect enlightenment. Excepted are those who wish to teach and guide sentient beings in accordance with their original vows. For they wear the armor of great vows, accumulate merit, deliver all beings from birth and death, visit Buddha lands to perform the bodhisattva practices, make o›erings to Buddha Tathågatas throughout the ten directions, enlighten countless sentient beings as numerous as the sands of the Ganges River, and establish them in highest, perfect enlightenment. Such bodhisattvas transcend the course of practice of ordinary bodhisattvas,manifest the 64

Chapter II

practices of all the bodhisattva stages, and cultivate the virtues of Samantabhadra.

Due to the Buddha's Vow-Power, one transcends the practices of ordinary bodhisattvas, manifests the practices of all the bodhisattva stages, and cultivates the virtues of Samantabhadra. Since one thus transcends the ordinary bodhisattva stages, this is the third proof for the rapid attainment [of anuttara-samyak-saµbodhi].

When we ponder Other-Power, it is the predominant condition [for our rapid attainment of anuttara-samyak-saµ bodhi]. How can it be otherwise? I will present another illustration to show the distinctive features of "self-power" and "Other-Power.

" One observes the

precepts out of fear of the three painful states of existence. Because one observes the precepts, one is able to practice meditation. By practicing meditation, one cultivates transcendent powers. With transcendent powers one is able to travel freely in the four [great] continents. This is called "selfpower. " Though a man of little virtue who rides a donkey cannot fly, if he were to follow the procession of a wheel-turning monarch he could fly in the air and travel in the four [great] continents without any hindrance. This is called "Other-Power.

" How foolish are scholars of these latter days! Having heard that Other-Power is to be trusted in, they should accept it in faith and not entertain restricted views. Master Yüan-chao says:54

The way of destroying delusion and realizing true suchness in this world, which is based on one's self-power, is expounded in various Mahayana and Hinayana sutras. The way of realizing enlightenment after going to another land and hearing the Dharma there is necessarily dependent on the Other-Power, and so birth in the Pure Land is taught. Although these two ways are di›erent, they are both means for making us realize our minds [as they are].

598c

Kyøgyøshinshø

[The Ocean of the One V ehicle]

Concerning "the ocean of the One Vehicle,

"55 the One Vehicle is

the Great Vehicle. The Great Vehicle is the Buddha vehicle. To attain the One Vehicle is to attain highest, perfect enlightenment. Highest enlightenment is the realm of nirvana. The realm of nirvana is the ultimate Dharma body. To attain the ultimate Dharma body is to reach the ultimate end of the One Vehicle. There is no other Tathågata; there is no other Dharma body. Tathågata is the Dharma body. To reach the ultimate end of the One Vehicle is to realize boundless and endless [enlightenment]. In the One Vehicle there are no two vehicles or three vehicles. The two vehicles and three vehicles are established to lead us to the One Vehicle. The One Vehicle is the vehicle of the highest truth. It refers solely to the One Buddha Vehicle of the Vow.

The Nirvana Sutra states:56

Sons of good families, true reality is called the Great Vehicle; the principles outside the Great Vehicle are not called true reality. Sons of good families, true reality is the Buddha's exposition, not the devil's. If this is the devil's exposition, not the Buddha's, it cannot be called true reality. Sons of good families, true reality is the single way, pure and nondual. This sutra also states:57

How do bodhisattvas follow one reality? They provide means of leading all sentient beings to the single way. The single way is the Great Vehicle. Buddhas and bodhisattvas divide it into three for the sake of sentient beings. Thus bodhisattvas follow it without running counter to it.

This sutra also states:58

Sons of good families, there are two kinds of "ultimate": the ultimate that glorifies Buddhahood and the ultimate that has been consummated; the former is the ultimate in the worldly 66

Chapter II

realm, and the latter is the ultimate in the supramundane realm. The ultimate that glorifies Buddhahood refers to the six perfections; the ultimate that has been consummated refers to the One Vehicle which all sentient beings will realize. The One Vehicle is called Buddha-nature. For this reason, I proclaim that each and every sentient being possesses Buddhanature. All sentient beings possess the One Vehicle. Because it is covered over by their ignorance, they cannot see it. This sutra also states:59

Why do you expound "one"? Because all sentient beings, without exception, possess the One Vehicle. Why do you expound "not one"? Because the three vehicles are established. Why do you expound "neither one nor not one"? Because [the absolute truth] is beyond the scope of reckoning. The Garland Sutra states:60

The Dharma realized by MañjuΩr∆ (i.e., the Nembutsu samådhi) is eternally unchangeable;

To the Dharma King [Amida] belongs only this one Dharma.

All the [Buddhas] who have realized the principle of unhinderedness

Have liberated themselves from birth and death by the single way.

The bodies of all the Buddhas

Are only one Dharma body;

They possess one and the same mind and wisdom; Their [ten] powers and [four] fearlessnesses are equally the same.

Now, we see that the spiritual attainment described above is all the great benefit to be gained in the Pure Land of Peace and Provision and the inconceivable, ultimate virtues actualized by the Buddha's [Primal] Vow.

599a

Kyøgyøshinshø

[The Meaning of "Ocean"]

"Ocean"61 has the following meaning: all the waters of the rivers of sundry practices and sundry good acts that ordinary people and sages have performed since the beginningless past, and the waters of the ocean of evil passions, numerous as the sands of the Ganges River, of those who have committed the five grave o›enses, those who have abused the Dharma, and those devoid of good roots, are transformed into the waters of the great treasure-ocean of myriad true virtues, as numerous as the sands of the Ganges River, actualized by the great compassion and wisdom of the Primal Vow. Hence, the metaphor of "ocean.

" Here we truly know the import

of a sutra, which states,

"The ice of evil passions melts and becomes the water of virtue.

The ocean of the Vow does not keep the corpses of sundry good acts performed by the middle and lower sages of the two vehicles [without changing them into Amida's virtues]. How then does it keep the corpses of false and perverted good acts and poisoned and mixed thoughts of humans and gods? Thus, theLarger Sutra states:

Neither Ωråvakas nor bodhisattvas are able to know The Sage's mind exhaustively;

They are like those who are born blind And yet wish to guide others.

The ocean of the Tathågata's wisdom Is deep, vast, and boundless.

Even sages of the Hinayana cannot fathom it; Only the Buddha clearly knows it. [The Commentary on Vasubandhu's] Discourse on the Pure Land states:

What is the accomplishment of the glorious merit of the unfailing sustenance? It is said in the verse: 68

Chapter II

When I observe the Buddha's Primal Vow-Power, I find that those who meet with it do not pass it in vain. They are enabled to quickly gain

The great sea of the treasure of merit. Accomplishment of the merit of the unfailing sustenance is said of Amida Tathågata's Primal Vow-Power. I shall briefly present some [examples of] vain provisions which do not support [one's life] and thereby reveal the meaning of "unfailing sustenance.

"Unfailing sustenance" results from the original Fortyeight Vows of Dharmåkara Bodhisattva and is maintained by the transcendent power that Amida Tathågata can freely use now. His vows gave rise to the power; the power fulfills the vows. The vows have not been vain; the power is not empty. The power and vows work in complete harmony, and are not in the least discordant with each other; hence, "accomplishment.

It also states:

The word "ocean" describes the Buddha's omniscience; it is limitless in depth and breadth and does not hold impure merits of the two vehicles; it does not retain the "corpses" of the middling and inferior [vehicles]; hence, this is compared to an ocean. For this reason, it is stated: Heavenly and human beings, unshakable [in their spiritual attainments],

Are born out of the ocean of pure wisdom. "Unshakable" means that the heavenly and human beings in his land have acquired the root of the Mahayana, and so their minds cannot be shaken by anything. The Master of Kuang-ming Temple says:62 I rely on the bodhisattva-pi†aka,

599b

Kyøgyøshinshø

The teaching for sudden liberation, the ocean of the One Vehicle.

He also says:63

In the Ornament Sutra (P'u-sa ying-lo ching) the teaching for gradual liberation is expounded. One reaches the stage of non-retrogression after performing practices for ten thousand kalpas. The teachings expounded in the Contemplation Sutra and the Amida Sutra

Are those for sudden liberation, the bodhi[sattva]-pi†aka. In the Collection of Passages on the Land of Bliss, Tsung-hsiao says:

One grain of elixir transforms iron into gold; one word of truth transforms evil karma into good. [Comparisons between the Nembutsu and Other Practices] Now, when I compare the Nembutsu with various good practices in regard to the teaching, there are the following comparisons: 1. Easy over di›icult; 2. Sudden over gradual; 3. Crosswise over vertical; 4. Transcending over traversing; 5. Harmonizing with [the Vow] over discordant; 6. Great over small; 7. Much over little; 8. Superior over inferior; 9. Intimate over alien; 10. Near over far; 11. Deep over shallow; 12. Strong over weak; 13. Weighty over light; 70

Chapter II

14. Wide over narrow;

15. Unadulterated over mixed; 16. Short way over long way; 17. Quick over slow;

18. Special over ordinary;

19. Non-retrogressive over retrogressive; 20. Straightforwardly expounded over expounded with hidden intentions;

21. Recitation of the Name over meditative and non-meditative practices;

22. Exhaustive exposition of truth over partial exposition of truth; 23. Encouraged [by Buddhas] over not encouraged; 24. Uninterrupted over interrupted; 25. Unceasing over ceasing; 26. Continuing over not continuing; 27. Unsurpassed over surpassable; 28. Highest of the high over lowest of the low; 29. Inconceivable over conceivable; 30. Virtue of the fruition stage over causal practices; 31. Exposition on the Buddha's own initiative over exposition on others' request;

32. Not to be transferred [to the Buddha] over to be transferred; 33. Protected [by Buddhas] over not protected; 34. Verified [by Buddhas] over not verified; 35. Praised [by Buddhas] over not praised; 36. Transmitted [to Maitreya] over not transmitted; 37. Perfect teaching over imperfect teaching; 38. Practicable over not practicable; 39. Selected [by Amida] over not selected; 40. True over temporary;

41. Not seeing the Buddha's passing into nirvana over seeing the Buddha's passing into nirvana; 42. Beneficial even in the Age of the Extinct Dharma over not beneficial;

43. [Practice of] the Other-Power over [practices of] self-power; 71

Kyøgyøshinshø

44. Conforming to the Vow over not conforming to the Vow; 45. [Practitioners are] embraced over not embraced; 46. Leading to the stage of definitely assured over not leading to it;

47. Leading to birth in the Recompensed Land over leading to birth in the Transformed Land. Such are the comparisons. However, when I ponder the ocean of the One Vehicle of the Primal Vow, I see that it is the all-merging, perfect, unhindered, absolute, and unparalleled teaching that brings about the quickest e›ect. [Comparisons between Nembutsu Practitioners and Others]

Next, making a comparison with regard to practitioners, there are the following comparisons: 1. Entrusting over doubting; 2. Good over evil;

3. Right over perverse; 4. Right over wrong;

5. Truthful over vain; 6. True over false;

7. Pure over defiled; 8. Wise over dull;

9. Quick over slow;

10. Noble over mean;

11. Bright over dark. Such are the comparisons. However, when I ponder the receptacle of the ocean of the One Vehicle, I see that adamantine faith is the absolute and unparalleled receptacle. [Praise of the One-V ehicle Teaching] Respectfully I proclaim to all aspirants of birth: The ocean of the One Vehicle of the Universal Vow is consummated with the utmost 72

Chapter II

virtues that are unhindered, boundless, supreme, wonderful, ine›able, unspeakable, and inconceivable. Why is this so? Because the Vow is inconceivable.

The compassionate Vow is: 1) like great space because its excellent virtues are vast and boundless; 2) like a great vehicle because it carries all ordinary people and sages; 3) like a wonderful lotus flower because it cannot be defiled by anything in the world; 4) like SudarΩana, the king of medicine, because it cures all illnesses of evil passions; 5) like a sharp sword because it cuts the armor of all arrogance; 6) like the banner of the Heroic General (Indra) because it subdues all the devils' armies; 7) like a sharp saw because it cuts all the trees of ignorance; 8) like a sharp ax because it chops down all the branches of su›ering; 9) like a good teacher because it frees us from all bondage of birth and death; 10) like a leader because it shows the essential way of liberation for ordinary people; 11) like a spring because it inexhaustibly supplies the water of wisdom; 12) like a lotus flower because it is not defiled by any karmic evil; 13) like a swift wind because it disperses the fog of all hindrances; 14) like sweet nectar because it completely possesses the taste of all virtues; 15) like the right path because it leads multitudes of beings into the castle of wisdom; 16) like a magnet because it draws beings to the cause [of birth] of the Primal Vow; 17) like Jamb¥nada gold because it outshines all the good acts of the conditioned world; 18) like a hidden storehouse because it stores all the teachings of the Buddhas; 19) like the great earth because all the Tathågatas of the past, present, and future throughout the ten directions arise from it; 20) like the light of the sun because it dispels the darkness of ignorance of all ordinary people and awakens joyful faith in them; 21) like a king because it surpasses [the teachings of] all sages of the higher vehicles (i.e., Buddhas); 22) like a strict father because it guides all ordinary people and sages; 23) like a compassionate mother because it nurtures the true cause of birth in the Recompensed Land; 24) like a nursing mother because it fosters and protects all the aspirants of birth, whether good or evil; 25) like the great earth because it sustains all those 73

599c

Kyøgyøshinshø

600a

who are to be born; 26) like the great floods because it washes o› all the grime of evil passions; 27) like the great fire because it burns the wood of all wrong views; and 28) like the great wind because it goes everywhere in the world without hindrance. [The compassionate Vow] leads beings out of the three worlds, the castle of fetters, and closes the gates of the twenty-five states of existence. It enables us to reach the True Recompensed Land, and distinguishes the right path from wrong ways. It dries up the ocean of ignorance and carries us into the ocean of the Vow. It enables us to board the ship of omniscience and to float in the ocean of multitudes of beings. It fills the storehouse of merit and wisdom and opens the storehouse of expediency. Indeed, we should reverently receive and uphold it. [Conclusion]

Now, with regard to the vows, there are [vows of] true practice and faith, and also there are [vows of] expedient practice and faith. The vow of true practice is the vow that the Name shall be praised by all the Buddhas. The vow of true faith is the vow of sincere mind and joyful faith. These are the practice and faith of the selected Primal Vow. Those who receive and practice them are all good and evil beings, the sages of the Mahayana and the Hinayana, and ordinary, foolish people. The kind of birth they attain is the inconceivable birth. The Buddha and the land are the Recompensed Buddha and the Recompensed Land. All of this is the accomplishment of the inconceivable vow, the ocean of one reality, or true suchness. This is the ultimate teaching of the Larger Sutra on the Buddha of Infinite Life and the right purport of the true teaching of Other-Power. Hereupon, acknowledging the Buddha's benevolence and wishing to repay it, I have perused Master [T'an-luan's] Commentary [on Vasubandhu's Discourse on the Pure Land] and found the following passage: A bodhisattva submits to the Buddha just as a dutiful son obeys his parents or a loyal subject serves his sovereign, 74

Chapter II

whether king or queen, with actions not motivated by his desires but always in compliance with the wishes of the sovereign. Since he is appreciative of the Buddha's benevolence and eager to repay it, he naturally addresses the Buddha first. Furthermore, he has taken weighty vows. Without the support of the Tathågata's supernatural power, how could he fulfill them? Here [Vasubandhu] entreats the Buddha to support him with his supernatural power, and so respectfully addresses the Buddha.

[Hymn of True Faith and Nembutsu]

Thus, having taken refuge in the true words of the Great Sage and perused the commentaries of the great masters, I have realized the profundity of the Buddha's benevolence. And so I have composed the Hymn of True Faith and Nembutsu (Shøshin nembutsu ge). I take refuge in the Tathågata of Infinite Life; I take refuge in the Buddha of Inconceivable Light. Bodhisattva Dharmåkara, in his causal stage, Was in the presence of LokeΩvararåja, the Enlightened One. He saw the pure lands of many Buddhas, observed how they had been established,

And examined everything, good and bad, about the humans and gods inhabiting them.

He then brought forth the unsurpassed and most excellent vows,

The great vows, immeasurable in scope and depth, which the world had never known.

Dharmåkara chose and cherished his vows after contemplation for five kalpas.

He further vowed that his Name would be heard throughout the ten directions.

Amida sends forth universally the immeasurable and boundless light,

Kyøgyøshinshø

The unimpeded, incomparable, and majestically flaming light,

The pure light, the light of joy, the light of wisdom, The unceasing, inconceivable, and ine›able light, And the light outshining the sun and the moon; with this light he illuminates the innumerable worlds. All sentient beings are illuminated by his light. The Name promised in the Primal Vow is the act of right assurance;

The vow of sincere mind and joyful faith provides the cause of our birth;

To attain the state next to the Buddha and realize great nirvana

Is due to the fulfillment of the Vow that assures our unfailing attainment of nirvana.

The reason for the Buddha's appearance in the world Is, above all, to expound the Primal Vow of Amida, broad and deep as the ocean.

All beings in the evil age of the five defilements Should believe in the truth of the Buddha's words. If the single thought of joy and gratitude is awakened in us, We shall realize nirvana without severing our blind passions. When ordinary people and sages as well as those who commit the [five] grave o›enses and abusers of the [Right] Dharma are taken into the Vow, They become one in spiritual attainment, just as many rivers become of one taste upon entering the sea. The light of all-embracing compassion always illuminates and protects us;

The darkness of ignorance has already been destroyed by it. But still the clouds and mists of greed, desire, anger, and enmity

Continually cover the sky of true faith; 76

Chapter II

Yet, just as the sunlight is obstructed by clouds or mists, Below them it is light and there is no darkness. When we receive faith, regard and revere the Dharma, and attain great joy,

We immediately transcend the five evil realms. If ordinary people, whether good or evil, Hear the Dharma and trust Amida's Universal Vow, ¸åkyamuni praises them as "humans of great and superior understanding";

Such people are called "white lotus flowers. "

The Nembutsu promised in the Primal Vow of Amida Buddha

Is di›icult for evil people who have wrong views and are arrogant

To receive and retain with joyful faith; Of all di›iculties nothing is more di›icult than that. The discourse writers of India, the land in the west, And noble masters of China and Japan Revealed the true purpose of the Great Sage's appearance And clarified that Amida's Primal Vow responds to our need. ¸åkyamuni, the Tathågata, while dwelling on Mount Laçkå, Prophesied to the assembly of monks that in Southern India A great being named Någårjuna would appear in the world And destroy all wrong views on "existence" and "nonexistence.

Proclaiming the unsurpassed teaching of the Mahayana, He would reach the stage of joy and attain birth in the Land of Peace and Bliss.

He taught that the di›icult practices are toilsome like traveling by land,

And urged us to believe that the easy practice is pleasant like sailing on water.

600b

Kyøgyøshinshø

When a thought of mindfulness of Amida's Primal Vow arises,

At that instant we spontaneously enter the stage of [definite] assurance.

Always reciting only the Name of the Tathågata, We should seek to repay our indebtedness to his great compassion.

Bodhisattva Vasubandhu composed a discourse, in which he professed

That he took refuge in the Tathågata of Unhindered Light; In accordance with the sutras he expounded the true merits, And clarified that the great Vow enables us to leap over [samsara] crosswise.

He revealed One Mind in order to emancipate multitudes of beings

Through Amida's merit transference by the power of his Primal Vow.

Upon entering the great treasure-ocean of merits, We will unfailingly join the great assembly. Upon reaching the Lotus-store world, We will realize true suchness and attain the Dharma body. Then, playing in the forests of evil passions, we will display supernatural powers;

Entering samsaric states, we will manifest accommodated and transformed bodies to save beings. Master T'an-luan was venerated by the Emperor of Liang; Facing toward his place, the king worshiped him as a bodhisattva.

When Bodhiruci, the Tripi†aka master, gave him a Pure Land scripture,

T'an-luan burned his Taoist texts and took refuge in the Land of Bliss.

Chapter II

He wrote a commentary on Bodhisattva Vasubandhu's Discourse, explaining in it:

Both the cause and the e›ect of our birth in the Land of Recompense come from Amida's vows;

The karmic energy for our birth and returning to this world originates from Other-Power.

The cause of attaining the stage of definite assurance is faith alone.

When faith is awakened in the minds of deluded and defiled ordinary people,

They are made aware that birth and death is nirvana. After they unfailingly reach the Land of Infinite Light, They will save sentient beings everywhere, so says T'an-luan. Master Tao-ch'o determined that by the path of sages enlightenment is di›icult to attain

And clearly presented the Pure Land path as the only way of salvation.

He disparaged practicing thousands of acts of merit with self-power

And urged us to recite exclusively the Name of perfect virtues.

He kindly taught the three aspects of imperfect faith and those of right faith.

He compassionately guided those of the Ages of the Semblance Dharma, the Decadent Dharma, and the Extinct Dharma alike.

Whatever evils we may commit throughout our lives, if we encounter the Universal Vow,

We shall reach the Land of Peace and Provision and realize the supreme fruition.

Shan-tao alone clarified the true intent of Buddha ¸åkyamuni.

Kyøgyøshinshø

600c

Nguồn: BDK America — English Tripiṭaka (bdkamerica.org).

T2646 Kyōgyōshinshō On Teaching, Practice, Faith, and Enlightenment

KYOGYOSHINSHO: ON TEACHING, PRACTICE, FAITH, AND ENLIGHTENMENT

Front Matters

Copyright

Editorial Foreword

Publisher’s Foreword

Contents

Translator’s Introduction

Contents

Preface

Chapter I: Revealing the True Teaching

Chapter II