T2646 Kyōgyōshinshō On Teaching, Practice, Faith, and Enlightenment

Out of compassion for those who practice meditative or non-meditative good as well as those who commit the five grave o›enses and the ten evil acts, He clarified that the Light and the Name are the cause and condition for birth in the Pure Land. When aspirants are led into the sea of great wisdom of the Primal Vow,

They are endowed with adamantine faith; After attaining a single thought of joy of oneness with Amida,

They obtain the three insights, as did Vaideh∆, And will realize the eternal bliss of Dharma-nature. Genshin widely expounded the Buddha's lifetime teachings;

While he devoutly sought refuge in the Land of Peace and Provision, he urged all to follow him. He distinguished between deep faith in practicing the Nembutsu exclusively and shallow faith in practicing miscellaneous acts of merit,

And so clarified the di›erent states of attainment: birth in the Land of Recompense and birth in the Transformed Land.

Those with extremely heavy evil karma should only recite the Buddha's Name.

Although I, too, am in Amida's embracing light, My evil passions hinder me from perceiving it, But his light of great compassion never ceases to shine on me untiringly.

Genku, the master of our school, was well versed in Buddhism;

He was compassionately mindful of both good and wicked ordinary people.

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Disseminating the teaching of the True Way throughout Japan,

He spread the selected Primal Vow in this evil world. Transmigration in the house of samsara Is definitely caused by the fault of doubt; Quick entry into the capital of tranquility and non-action Is necessarily realized by faith.

The bodhisattvas and masters of this school who spread the teaching of the Pure Land sutras Have saved innumerable beings, totally defiled and evil. People of the present age, both priests and laypeople, should with one accord

Only accept in faith the teachings of those virtuous masters. Here ends the Hymn, one hundred and twenty lines in sixty verses.

End of Chapter II: Revealing the True Practice 81

Chapter III

Revealing the True Faith

Preface

When I deeply contemplate matters, I find that attainment of joyful faith arises from the Tathågata's mind in which the Primal Vow was selected and embraced, and that the awakening of true faith occurs through the compassionate skillful means of the Great Sage. However, monks and laypeople of this latter age and the masters of these days, drowned in the concepts of "one's self-nature [being identical with Buddha]" and "[all that exists is in] one's mind, "

despise true enlightenment in the Pure Land; or, deluded by selfpower e›orts to perform meditative and non-meditative good practices, they are ignorant of the adamantine true faith. Now I, Gutoku Shinran, disciple of ¸åkyamuni, have sincerely accepted the true teaching of the Buddhas and Tathågatas and studied the doctrines of the discourse writers and commentators. Guided by the beneficial revelation of the three [Pure Land] sutras, I will elucidate, in particular, the "flower passage" concerning One Mind [by Vasubandhu]. In so doing, I will present some questions and later give answers to them by citing clear evidence. Being appreciative of the Buddha's deep benevolence, I am not afraid of people's abuse. Those who aspire for the Pure Land and those who abhor this defiled world are requested not to slander this teaching, even though they may choose to accept or discard it. [Presentation of the Great Faith]

When I humbly contemplate the "going forth" aspect of Amida's 601a

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merit transference, I find that there is great faith. Great faith is the divine prescription for a long life without death; the wonderful way of aspiring for the Pure Land and abhorring the defiled world; the direct mind endowed through the selected Primal Vow; the deep and vast joyful faith endowed by Other-Power; the true adamantine faith; the pure faith for easy attainment of birth in the Pure Land which, nevertheless, very few gain; the One Mind embraced and protected by the light that issues forth from Amida's mind; the great entrusting heart that is rare and supreme; the quick way that is di›icult for the people of the world to trust; the true cause of realizing great nirvana; the white path that leads to quick attainment of all-complete virtues; and the ocean of faith that contains true suchness and ultimate reality. This mind arises from the vow of attaining birth through the Nembutsu. This great vow is called the selected Primal Vow, also called the vow of the three minds of the Primal Vow, the vow of sincere mind and joyful faith, and the vow of faith for our going forth [to the Pure Land].

For ordinary foolish people who are eternally immersed in samsara, the multitudes of beings who are floundering in transmigration, the supreme wonderful fruition of enlightenment is not di›icult to realize; it is true joyful faith that is, indeed, di›icult to realize. Why is this so? Because it is attained through the endowment of the Tathågata's power; because it arises through the power of great compassion and universal wisdom. If one, by rare chance, obtains pure faith, this mind is not perverted nor vain. On attaining faith, sentient beings of extremely heavy and grave karmic evil will have great joy in their hearts and receive the protection and loving care of all the Holy Ones.

The passage of the vow of sincere mind and joyful faith in the Larger Sutra states:

If, when I attain Buddhahood, sentient beings in 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 84

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even ten times should not be born there, may I not attain perfect enlightenment. Excluded, however, are those who commit the five grave o›enses and abuse the Right Dharma. The Teaching Assembly of the Tathågata of Infinite Life states: If, when I realize the highest enlightenment, living beings in other Buddha lands who, having heard my Name, transfer all their roots of good to my land in every thought, desire to be born in my land, and call my Name even ten times should not be born there, may I not attain enlightenment. Excepted, however, are those who commit evil acts that would consign them to the Av∆ci hell and those who abuse the Right Dharma and the sages.

The passage on the fulfillment of the Primal Vow in the [Larger] Sutra states:

All sentient beings who have heard his Name, rejoice in faith, and think of him even once—through his sincere merit transference; aspiring to be born there, they immediately become assured of birth and dwell in the stage of non-retrogression. But excluded are those who have commited the five grave o›enses and abused the Right Dharma.

The Teaching Assembly of the Tathågata of Infinite Life, translated by Bodhiruci, states: All living beings in the Buddha lands of other directions, having heard the Name of the Tathågata of Infinite Life, awaken a single thought of pure faith, rejoice, and enjoy Amida's transference of all the roots of good to them, thereby wishing to be born in the Land of Infinite Life. All will then be born there in accordance with their wishes, attain the stage of non-retrogression, and, finally, realize highest, perfect enlightenment. Excluded, however, are those who commit the five evil acts that would consign them to the Av∆ci hell (i.e., the 85

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five grave o›enses), who abuse the Right Dharma, and who slander the sages.

It is also stated:64

If you have heard the Dharma and do not forget it But regard and revere it with great joy, You are my good friend. For this reason, You should awaken aspiration for birth. It is also stated:65

Such people are those endowed with great, majestic virtue. They will be born in the land consummated with the distinguished virtues of the boundless Buddha-Dharma. It is stated in the same sutra: The Tathågata's virtues are known only to Buddhas; The World-honored One alone can reveal them. They are beyond the knowledge of gods, dragons, and yak≈as,

And the two vehicles themselves have no words to describe them.

Even if all living beings became Buddhas, With their practices surpassing Samantabhadra, and, having reached the other shore, Sought to expound one Buddha's virtues During the period of many inconceivable kalpas, And even passing the period in which they enter nirvana, They would not be able to fathom the Buddha's supreme wisdom.

For this reason—if those who have faith, hear much teaching

And receive favors of good friends, Are able to hear this profound and excellent Dharma— They will receive the protection and loving care of all the Holy Ones.

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Only Buddhas thoroughly know the Tathågata's supreme wisdom

And the meanings of the teaching that reach throughout space.

Hence, having heard much about [Amida's] land of various wisdoms,

Accept in faith the true words of my teaching. It is extremely di›icult to receive human existence; It is also di›icult to encounter a Tathågata's appearance in the world.

It is rare indeed to obtain the wisdom of faith. Hence, the practitioner should pursue the Way with diligence.

If you hear this wonderful Dharma,

All the Buddhas will always rejoice.

The Commentary on Vasubandhu's Discourse on the Pure Land states:

[Vasubandhu says,] "One calls the Name of that Tathågata which describes his light, the embodiment of wisdom, wishing to practice in accord with the Dharma, that is, in agreement with the significance of the Name.

"

"To call the Name of that Tathågata" means to call the Name of the Tathågata of Unhindered Light; "describes his light, the embodiment of wisdom of that Tathågata" shows that the Buddha's light is the embodiment of wisdom. This light is unhindered in illuminating all the worlds of the ten directions. Its activity of removing the darkness of ignorance of all sentient beings throughout the universe cannot be compared with the light of the sun and moon or with the brilliance of the [ma√i-]gem, which can only remove the darkness of a hollow or cave. Next,

"wishing to practice in accord with the Dharma, that is, in agreement with the significance of the Name,

" shows that the Name of the Tathågata of Unhindered Light is capable of removing the darkness of ignorance of 87

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sentient beings and of fulfilling all their aspirations. If, however, he who calls the Name and thinks of [Amida] finds ignorance still persisting in his mind and, consequently, his aspiration has not yet been fulfilled, it is because he has not been practicing in accord with the Dharma, that is, in agreement with the significance of the Name. What is the cause of not practicing in accord with the Dharma, or in agreement with the significance of the Name? It is due to failure to understand that the Tathågata [Amida] is a body of reality and also a body for the sake of living beings. It is also due to the three incorrect faiths: 1. One's faith is not sincere; at one time it exists and at another it does not;

2. One's faith is not singlehearted, because it is not firm; 3. One's faith is not constant, because it is mingled with other thoughts.

These three are mutually related, each becoming the cause of the next. Thus, because one's faith is not sincere, it is not firm. Because it is not firm, one's thought [of Amida] is not continuous. Because one's thought is not continuous, one cannot attain firm faith. Because one's faith is not firm, it is not sincere. If these incorrect faiths are eliminated, one can practice in accord with the Dharma. Therefore, the author of the Discourse says at the beginning,

"with singleness of

mind, I....

"

It is stated in theHymns in Praise of Amida Buddha (Tsan a mi t'o fo chieh) [composed by Master T'an-luan]: All beings, having heard Amida's virtuous Name, Attain joyful faith, rejoice in what they hear, And call his Name even once. The person of sincerity, Amida, Endows merit to them. All who aspire for birth attain birth. Excluded are those who commit the five grave o›enses and abuse the Right Dharma.

Hence, I prostrate myself to worship him and aspire to be 88

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born there.

It is stated in the Commentary on the Contemplation Sutra (Kuan ching shu)66 by the Master of Kuang-ming Temple: "According to one's wishes"67has two meanings: first, Amida saves all sentient beings according to their wishes; second, according to Amida's wishes, he observes beings to be saved with the five kinds of perfectly illuminating eyes and, freely exercising the six supernatural powers, approaches them, in body and mind, simultaneously in a single moment; he then enlightens them with three kinds of acts. The ways in which he benefits them are di›erent for each individual. He also says:68

The beings in the six realms all experience the five defilements and the five kinds of su›ering, and none can ever be free of them. They are constantly tormented by them. Anyone who does not receive such a›lictions cannot be counted among ordinary beings.

He also says:69

The passage from "What are the three?" to "will unfailingly be born in his land" distinguishes the three minds and clarifies that they are the true cause of birth. This passage is divided into two: 1) it is shown that the World-honored One has profound and unfathomable intent in endowing benefits to the beings in accordance with their capacities, and so unless the Buddha himself raised the question and revealed the point, there would be no way of understanding his intent; 2) it is shown that the Tathågata himself gave the answer, explaining the three minds mentioned before. The [Contemplation] Sutra states: "First, sincere mind (shijøshin)": "

shi"means true, and"jø"means sincere. [Amida] here wishes to show clearly that both the understanding and the practice to be cultivated by all sentient beings with their 89

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acts of body, speech, and mind ought to come from what [Amida] accomplished with a true and sincere mind. We should not show outwardly how wise, virtuous, and diligent we are, because, inwardly, we entertain deceitfulness. Being possessed of all kinds of greed, anger, falsity, and crookedness, we can hardly remove our evil nature; we are indeed like snakes or scorpions. Even if we perform practices with acts of body, speech, and mind, they are called "poisoned good acts" and also "false practices"; they are not called "true practices. " Practices performed in such a state of mind are all called "poisoned good acts,

" even if we painstakingly strive,

mind and body, throughout the twelve periods of the day and night, running up and down, as if to sweep fire o› our heads. It is completely wrong to seek birth in that Buddha's Pure Land by transferring [the merits of] such poisoned practices there. Why? The reason is that, when Amida Buddha in his causal state performed bodhisattva practices, all his acts of body, speech, and mind were done with a true and sincere mind at all times, even every thought-moment or instant. What is given [by Amida] constitutes what we aspire for. All that is given is true. There are two kinds of true and sincere mind: of self-benefit and of other's benefit.… Regarding the three kinds of acts that are not good, we should discard what Amida discarded with a true and sincere mind. When we practice three kinds of good acts, we should practice what Amida practiced with a true and sincere mind. Thus we uphold [Amida's] true and sincere mind, whether dealing with matters inside or outside, bright or dark. Hence,

"sincere mind.

"

"Second, deep mind": deep mind is deep entrusting faith. It has two aspects. First, to believe deeply and unwaveringly that we are actually ordinary beings of karmic evil subject to birth and death, ever sinking and ever transmigrating in samsara since innumerable kalpas ago without a chance to escape from it. Second, to believe deeply and unwaveringly that the Forty-eight Vows of Amida Buddha enfold sentient 90

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beings, enabling them to board his Vow-Power and attain birth. It is also to believe deeply and unwaveringly that ¸åkyamuni Buddha expounds in the Contemplation Sutra the three meritorious acts, the nine grades of aspirants, and the two kinds of good, that is, meditative and non-meditative, and also bears witness to and praises the primary and dependent rewards, that is, the Buddha's body and land, with a view to making people aspire for the Pure Land. It is also to believe deeply and unwaveringly that in the Amida Sutra Buddhas of the ten directions, as numerous as the sands of the Ganges River, present themselves as witnesses and urge all ordinary beings to attain birth unfailingly.

May all practitioners of deep mind singleheartedly accept the Buddha's words and hold fast to the [Nembutsu] practice, even at the risk of their lives. Let them give up what the Buddha urges them to give up and practice what he urges them to practice. Let them abandon what he urges them to abandon. To practice this way is called "to follow the Buddha's teaching and to accord with the Buddha's intent. " This is

also called "to accord with the Buddha's vows. " Such practitioners are called "true disciples of the Buddha. "

Further, all practitioners who perform practices with deep faith in accordance with this [Contemplation] Sutra are able to guide other beings without mistakes. Why? Because the Buddha is a person of perfect compassion, and also his words are words of truth. Those who haven't yet attained Buddhahood are imperfect in wisdom and practice; being still in the stage of training, they have not yet completely removed their evil passions and their residues, and so their aspiration for Buddhahood has not yet been fulfilled. Such sages and ordinary people cannot decisively know the Buddhas' intent however hard they may try to fathom it. Even if they are able to understand it correctly, they ought to request the Buddha's testimony as the final authority. If one's interpretation agrees with the Buddha's intent, he approves of it, saying, "So it is,

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so it is.

" If not, he will say,

"Your exposition is incorrect.

" The

words not approved by the Buddha are unauthentic, without benefit, and useless, but those approved by the Buddha are in accord with his right teaching. Every word and exposition of the Buddha is the right teaching, the right principle, the right practice, the right understanding, the right act, and the right wisdom. How could any bodhisattva, human, or deva determine whether the Buddha's words are correct or not, no matter how long or short they may be? The Buddha's exposition is the teaching that fully clarifies the truth, while expositions by bodhisattvas or others are all teachings that do not fully clarify the truth. We should reflect on this. For this reason, I now respectfully urge all aspirants for the Pure Land who have close ties with us to accept the Buddha's words with deep faith and hold them with utmost care. Do not believe in the unauthentic teachings of bodhisattvas and others, and do not entertain doubts and delusions or confuse yourself, thereby losing the great benefit of attaining birth.… ¸åkyamuni urges all ordinary beings to practice the Nembutsu singleheartedly throughout their lives; when they die, they will definitely be born in that land. All the Buddhas of the ten directions, without exception, praise and recommend this teaching and give testimony to its truth. Why do they do so? Because their great compassion arises from the same essence. One Buddha's teaching is the teaching of all the Buddhas; all the Buddhas' teachings are one Buddha's teaching. Hence, it is stated in the Amida Sutra: ¸åkyamuni praises various adornments of the Land of Utmost Bliss, and also urges ordinary people to focus their thoughts on Amida's Name for one to seven days, thus leading them to attain birth there.

It is further stated in the passage that follows: 92

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In each of the ten directions there are Buddhas as numerous as the sands of the Ganges River who praise ¸åkyamuni for appearing in the evil age of the five defilements, in the evil world when evil beings, wrong views, evil passions, evil acts, and disbelief prevail, glorifying Amida's Name and urging sentient beings to call it so that they unfailingly attain birth.

This is the testimony. Further, the Buddhas of the ten directions, fearing that sentient beings might not accept the teaching of one Buddha, ¸åkyamuni, extended their tongues with one accord and covered with them the universe of a thousand million worlds; they then spoke the following true and sincere words:

Sentient beings, you should accept in faith ¸åkyamuni's teaching, his words of praise, and his testimony. All ordinary people, regardless of the amount of their karmic evil and merit or of the length of time of their practice, should singlemindedly concentrate on Amida's Name, even up to the end of their lives of a hundred years and down to one to seven days. There is no doubt that they will unfailingly attain birth. Thus, one Buddha's teaching is testified to by all the Buddhas. This is called "establishing faith in the persons (i.e., Buddhas).…

"

Next, the right practice is again divided into two: first, one concentrates on Amida's Name singleheartedly, being mindful of it every moment, whether walking, standing, sitting, or lying down, and regardless of the length of time of one's practice; this is called "the act of right assurance" because it is in accord with the Buddha's [Eighteenth] Vow. [Second,] if one performs acts such as worshiping and chanting sutras, these are called "auxiliary acts.

" All good acts other than these

two kinds of acts are called "sundry practices.… " They are

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called "loose and mixed practices.

" Deep mind is so called for

the above reasons.

"Third, the mind of aspiring for birth by merit transference": Those who wish to attain birth by developing aspiration and transferring merit should, without fail, be definitely sure to make use of [Amida's] aspiration to transfer his merit [to sentient beings] with true and sincere mind and so dwell in the thought of attaining birth. Since this mind of deep entrusting is [indestructible] like a diamond, it is not shaken or destroyed by people of other views, other teachings, di›erent understandings, or di›erent practices. You should firmly and resolutely hold [to the Vow] singleheartedly and take the path straightforwardly, without heeding the remarks of others. For if you are indecisive as to whether to go forward, or if you retreat and look back apprehensively, you will stray from the path and fail to gain the great benefit of birth in the Pure Land.

Question: People of wrong and miscellaneous practices with di›erent understandings and pursuits may come up to you and confuse you by putting forward troublesome questions and declaring,

"You will not attain birth.

" Or they may say,

"To all beings, whether ordinary people or sages, you, sentient beings, have, from distant kalpas ago up to this present life, committed the ten evil acts, the five grave o›enses, and the four major prohibitions, also abused the Dharma, destroyed the seed of Buddhahood, violated the precepts, destroyed the right view, and so forth; yet, you have not been able to eliminate this evil karma. Such evil karma will bind you to the evil realms in the three worlds. How is it possible that by performing meritorious deeds and practicing the Nembutsu only for one lifetime you reach the undefiled land of no-birth and attain the stage of non-retrogression forever?" Answer: The teachings and practices taught by the Buddhas are more numerous than the number of particles or grains 94

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of sand. Favorable conditions for realizing enlightenment that fit the propensities of people are diverse. To give an illustration, people of the world do not doubt what they see with their eyes: light disperses darkness, space enfolds, the earth bears and nurtures, water moistens and grows, and fire ripens and destroys. These are relative things that can be observed with the eye. They are distinct in myriad ways. In how much more multifarious ways does the inconceivable power of the Buddha-Dharma not benefit us?

To go out from one [Dharma] gate is to go out from a gate of evil passions; to enter one [Dharma] gate is to enter a gate of liberation wisdom. Thus, we should undertake any practice in accordance with given conditions and seek liberation. Why do you disturb me with a practice that is not the essential practice suitable to my condition? What I like to hold on to is the practice suitable to my conditions; it is not what you seek. What you like to hold on to is the practice suitable to your conditions, which is not what I seek. By performing practices in accordance with each person's desire, one can without fail quickly attain liberation.

Practitioners, you should know that if you wish to gain knowledge of Buddhism you can learn, without hindrance, all about ordinary beings and sages, even about the Buddha's fruition. But if you wish to undertake practice, never fail to follow the method of practice suitable to your conditions. For you will gain much benefit by making a small e›ort. [The Parable of Two Rivers and the White Path] I wish to say to all aspirants for birth: I will now present a parable for practitioners in order to protect their faith and guard it against attacks by those who have wrong, perverted, and unauthentic views. What is the parable?

Suppose a man is traveling a hundred thousand li toward the west. On the way, he suddenly comes upon two rivers: a river of fire 95

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that extends southward, and a river of water that extends northward. The two rivers are each a hundred paces wide and unfathomably deep, extending endlessly to the north and south. Where they meet there is a white path, four or five inches wide. This path is a hundred paces long from the east bank to the west. The waves of the water splash upon the path, and the flames of the fire burn the path. The waves and flames alternate without ceasing.

This traveler has already journeyed far into the open, deserted plain. Suddenly, there appear many bandits and vicious beasts. Seeing him alone, they approach, vying with each other to kill him. Afraid of death, the man at once runs to the west. When he suddenly comes upon the great river, he says to himself, "This

river extends endlessly to the south and to the north. I see a white path in the middle, but it is extremely narrow. Although the two banks are close to each other, how can I get across? Undoubtedly, I shall die this day. When I turn around to go back, I see bandits and vicious beasts coming closer and closer. If I try to run to the south or north, I see vicious beasts and poisonous insects vying with each other to attack me. If I take the path to the west, I will certainly fall into one of the two rivers of water and fire. "

His horror at this moment is beyond words. So he thinks to himself,

"If I turn back now, I shall die; if I stay, I shall die; if I go forward, I shall die, too. Since I cannot escape death in any way, I would rather follow this path. Because there is a path, it must be possible to cross the rivers.

"

When this thought occurs to him, he suddenly hears a voice from the eastern bank urging him,

"Take this path with firm resolution. There is no danger of death. If you stay there, you will die.

" Then he hears another voice from the western bank calling to him,

"Come at once singleheartedly with right mindfulness. I will protect you. Do not fear that you may fall into the calamities of water or fire.

" Since the traveler hears this voice urging him from the bank and the calling from the other, resolute in body and mind he takes the path and proceeds at once without doubt or apprehension.

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As he takes a few steps, he hears the voices of the bandits on the eastern bank, saying "Come back! That path is treacherous. You cannot cross it. Undoubtedly, you are sure to die. We have no evil intentions in pursuing you.

" Though he hears the voices calling,

the traveler does not look back. He proceeds straight on the path singleheartedly, quickly reaches the western bank, and is now free from all danger. There he meets his good friend and his joy knows no end. This is the parable.

The meaning of the parable is as follows.

"The eastern bank"

is the burning house of this Sahå world.

"The western bank" is the

Treasure Country of Utmost Bliss. The bandits and vicious beasts calling with feigned friendship refer to sentient beings' six sense organs, six sense consciousnesses, six sense bases, five aggregates, and four elements.

"The open deserted plain" refers to always consorting with evil friends without having a chance to meet a true good teacher. The "two rivers of water and fire" describes sentient beings' greed and lust, which are like water, and their anger and hatred, which are like fire. The white path in the middle, four or five inches wide, shows that a pure aspiration for birth arises from within sentient beings' evil passions of greed and anger. Since greed and anger are intense, they are compared to water and fire. Since the good mind is faint, it is compared to a white path. Further, "waves always splash upon the path" describes that greed always arises and defiles one's good mind, and "flames always burn the path" shows that anger and hatred burn the Dharma treasure of virtue.

"The man at once takes the path westward" shows that he immediately proceeds westward, turning aside various practices. "Hearing a voice from the eastern bank urging him to proceed, he immediately takes the path to the west" shows that even though ¸åkyamuni has already [passed on from the world] and people cannot see him, his teaching still exists and can be followed; the teaching is compared to the voice. "As he takes a few steps, bandits call

him to return" shows that people of di›erent understandings, di›erent practices, and wrong views confuse him with their false views, saying,

"You will commit evil karma and fall back from the 97

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path.

" "There is a man on the western bank calling to him" refers to the purport of Amida's Vow.

"He quickly reaches the western

bank and rejoices at seeing his good friend" shows that sentient beings, who have long been immersed in the ocean of birth and death, transmigrating from the eternal past, deluded and bound by their own karma from which they cannot free themselves, are now urged by ¸åkyamuni to go to the west and are also summoned by Amida's compassion. Faithfully following the wishes of the two sages, they take the path of Vow-Power with constant mindfulness, unafraid of the two rivers of water and fire; after death, they will be born in his land, where with boundless joy they will see the Buddha.

Since all practitioners always have this understanding and thought in performing practices in the three modes of action, whether walking, standing, sitting, or lying down, regardless of time, whether day or night, we call such a state of mind the "mind of aspiring for birth by merit transference.

" Also "merit transference" (literally,

"turning and facing toward") means that after we have been born in that land we awaken great compassion, with which we turn toward and enter [the cycle of] birth and death to teach and guide sentient beings. This is also called "merit transference. "

If one possesses the three minds, there is no practice that will not be accomplished. It does not stand to reason that even though one already has aspiration and practice one cannot attain birth. It is to be noted that these three minds also apply to meditative good. [Shan-tao] also says:70

Reverently I say to all my fellow practitioners for Pure Land birth: You should be deeply grateful. ¸åkyamuni Tathågata is truly our compassionate father and mother. He awakens the unsurpassed faith in us by various means. The Newly Compiled Catalog of Scriptures in the Chen-yüan Era (Chen-yüan hsin ting shih chiao mu-lu), fascicle eleven, states: TheCollection of Liturgical Passages from Various Scriptures, 98

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two fascicles, was compiled by Chih-sheng, a monk of West Ch'ung-fu Temple during the T'ang dynasty. By imperial order, dated the twenty-third day of the tenth month, fifteenth year of Chen-yüan (800 C.E.), it was newly included in the Tripi†aka. When Chih-sheng compiled the first fascicle of the liturgies from various sutras, he quoted the hymns for the midday chant from Shan-tao's Hymns of Birth in the Pure Landin presenting the liturgy for the Contemplation Sutra. The second fascicle bears the title,

"Collected by Monk Shan-tao.

"

In the important passages from the Collection of Liturgical Passages from Various Scriptures it is stated: Second is deep mind. It is true entrusting heart. We realize that we are ordinary beings full of evil passions, with little stock of good, subject to transmigration in the three worlds, and unable to escape this burning house. We also realize, without so much as a thought of doubt, that the original Universal Vow of Amida definitely enables those who recite the Name even ten times or hear it to attain birth. For this reason, this mind is called "deep mind.… "

Those who have heard

The Name of Amida Buddha,

Rejoicing as they attain a single thought of faith, Will all be born in that land.

It is stated in the Collection of Essential Passages Concerning Birth:

We read in the "Chapter on Entry into the Dharma Realm" [in the Garland Sutra]:

If a man obtains a medicine that renders him indestructible, his enemies and adversaries will not be able to find the opportunity to harm him. So it is with bodhisattva mahåsattvas. If they obtain the Dharma medicine for 99

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securing the indestructible bodhi-mind, no evil passions, devils, or adversaries will be able to destroy them. Again, if a man obtains a ma√i-gem from the ocean and makes it his ornament, he will not drown in deep waters. Likewise, if [bodhisattvas] obtain the ma√i-gem of bodhimind, they will not drown in the sea of birth and death. It is also like the vajra that does not decay even if immersed in water for a hundred thousand kalpas. Bodhimind will not perish or become damaged even if it is submerged in the karma of evil passions in birth and death for immeasurable kalpas.

It is also stated in the same work:

Even though I am in Amida's embrace, my evil passions obstruct my sight and so I cannot see [the light]; however, great compassion always shines on me untiringly. Thus, there is nothing, whether practice or faith, that has not been transferred to us by Amida Tathågata out of his pure vowmind. It is not that there is no cause [for birth] or that there is a cause other than this. This we should remember. [The Three Minds and One Mind]

Question: In the Primal Vow, the Tathågata already made the vow of sincere mind, joyful faith, and desire for birth. Why does the author of the Discourse, Vasubandhu, profess "One Mind"? Answer: In order to make ignorant sentient beings understand more easily. Amida Tathågata made [the vow of] three minds, but the true cause of nirvana is faith only. For this reason, it seems that the author of the Discourse puts the three together into one. When I consider the literal meaning of the three minds, the three should be one. The reason is as follows: with regard to sincere mind (shishin),

"

shi" means true, real, and sincere; "

shin" means

seed and fruit. With regard to joyful faith (shingyø), "

shin" means

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true, real, sincere, full, utmost, accomplished, function, heavy, discerning, test, expounding, and loyal; "gyø" means desire, aspiration, appreciation, rejoicing, delight, joy, gladness, and happiness. With regard to desire for birth (yokushø),

"

yoku" means vow, aspiration,

awakening, and realization; "

shø" means accomplishing, making,

doing, and raising.

We clearly realize as follows. Sincere mind is the mind of true, real, and genuine [wisdom] and of the seed [of Buddhahood]; hence, it is not mixed with doubt. Joyful faith is the mind full of truth and sincerity, the mind of utmost trust and reverence, the mind of clear perception [of Amida's salvific power] and steadfastness, the mind of aspiration and appreciation, and the mind of joy and delight; hence, it is not mixed with doubt. Desire for birth is the mind of certainty and assurance [of birth], the desire to become [a Buddha] and perform [altruistic activities], and the mind endowed by great compassion; hence, it is not mixed with doubt. When I consider the meanings of the characters that make up the words for the three minds, they are the true mind not mixed with delusion and the sincere mind not mixed with falsehood. I truly realize that it is the mind not mixed with doubt; hence, it is called joyful faith. Joyful faith is One Mind; One Mind is true entrusting heart. For this reason, the author of the Discourse professed "One Mind" at the outset [of the Discourse]. This we should realize. Question: From the above explanation of the meanings of the characters, I see that it is reasonable for the author of the Discourse to combine the three into one. But how can we conceive of the vow of three minds that Amida Tathågata made for the benefit of ignorant and evil sentient beings? Answer: The Buddha's intention is di›icult to fathom. I will, however, venture to surmise his intent. From the beginningless past to this day and up to this moment, the oceanlike multitudes of beings have been defiled and evil and lacking pure mind; they have been deluded and deceitful and lacking true mind. Consequently, when the Tathågata awakened compassion for all su›ering ocean-101

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like sentient beings and performed the bodhisattva practices for inconceivable millions and billions of kalpas, his practices in the three modes of action have never been impure or untrue, even for a thought-moment or an instant. With a pure, true, and sincere mind, the Tathågata perfected the complete, all-merging, unhindered, inconceivable, indescribable, and ine›able supreme virtue. The Tathågata endows his sincere mind to the oceanlike multitudes of beings who are full of evil passions, evil karma, and perverted wisdom. This is the true and sincere mind endowed by him to benefit such beings; hence, it is not mixed with doubt. The basis for the sincere mind is the sacred Name of the supreme virtue. Thus, we read in the Larger Sutra:

He (Dharmåkara Bodhisattva) did not harbor any thought of greed, hatred, or cruelty; nor did he allow any ideas of greed, hatred, or cruelty to arise. He was unattached to any form, sound, smell, taste, touch, or idea. Possessed of the power to persevere, he did not avoid undergoing various a›lictions. Having little desire for his own sake, he knew contentment. Without any impure thought, enmity, or stupidity, he dwelled continually in tranquil samådhi. His wisdom was unobstructible and his mind free of falsehood and deceitfulness. With expressions of tenderness on his face and with kindness in his speech, he spoke to others in consonance with their inner thoughts. Courageous and diligent, strong-willed and untiring, he devoted himself solely to the pursuit of the pure Dharma, thereby benefiting multitudes of beings. He revered the Three Treasures, respected his teachers and elders, and thus adorned his practices with a great store of merits. By so doing, he enabled sentient beings to partake of them.

The Teaching Assembly of the Tathågata of Infinite Life states: The Buddha said to Ånanda,

"Bhik≈u Dharmåkara widely proclaimed those great, universal vows before LokeΩvararåja Tathågata, gods, humans, devils, Brahmå, monks, and brah-102

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mans. He has already fulfilled the vows. Having proclaimed those vows, which were rare in the world, he dwelled firmly in the realization of them. He obtained various merits with which he adorned the pure Buddha land of extensive majestic virtues. The time that elapsed while he performed such bodhisattva practices was immeasurable, innumerable, inconceivable, unequaled ko†is of nayutas of a hundred thousand kalpas. During that time, he did not harbor in his mind a single thought of greed, anger, or ignorance (i.e., the three poisons), nor conceive any idea of greed, cruelty, or anger. He never had an attached thought of form, sound, smell, taste, or touch. For all sentient beings he embraced a feeling of love and respect as he would do for his relatives.… He had a docile and friendly nature and never resorted to violence. He always maintained a heart of compassion and patience for all living beings, and was never deceitful or flattering. Neither was he indolent or slothful. He encouraged all to do good acts and led them to seek the pure Dharma. For the sake of all beings, he courageously remained steadfast in his resolve and never retreated. Thus he benefited the whole world and fulfilled his great vows. "

The Master of Kuang-ming Temple says:71

It is completely wrong to seek birth in that Buddha's Pure Land by transferring [the merits of] such poisoned practices there. Why? The reason is that when Amida Buddha in his causal state performed bodhisattva practices, all his acts of body, speech, and mind were done with a true and sincere mind at all times, even every thought-moment or instant. What is given [by Amida] constitutes that for which we aspire. All that is given is true. There are two kinds of true and sincere mind: of self-benefit and of benefit for others.… Regarding the three kinds of acts that are not good, we should discard what Amida discarded with a true and sincere mind. When we practice three kinds of good acts, we should practice what Amida practiced with a true and sincere mind. Thus we 103

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uphold [Amida's] true and sincere mind whether dealing with matters inside or outside, bright or dark. Hence, "sincere

mind.

"

From the true words of the Great Sage and the explanation of the master of this school (Shan-tao), we truly realize that this mind is the true and sincere mind endowed by the Buddha for our benefit through the inconceivable, indescribable, and ine›able oceanlike vow of great wisdom of the One Vehicle. This is called "sincere mind. "

In the above passage we find the word "true. " Concerning

"true,

" the Nirvana Sutra states:72

True reality is the single path of purity that does not presuppose a second path. True reality is none other than Tathågata; Tathågata is none other than true reality. True reality is none other than space; space is none other than true reality. True reality is none other than Buddha-nature; Buddhanature is none other than true reality. [Shan-tao's] Commentary says "whether dealing with matters inside or outside, bright or dark. "

In the phrase "inside or outside, " "inside" refers to the supramundane and "outside" refers to the worldly. In the phrase "bright or dark,

" "bright" refers to the supramundane and "dark" refers to the worldly. Further,

"bright" refers to wisdom and "dark" refers to ignorance. The Nirvana Sutra states:73 Darkness refers to the worldly and brightness refers to the supramundane. Darkness refers to ignorance and brightness refers to wisdom.

Next, joyful faith is the oceanlike faith, complete, all-merging, and unhindered, consummated with the Tathågata's great compassion. For this reason, it is not mixed with doubt. Hence, it is called joyful faith. The basis for joyful faith is sincere mind endowed by Other-Power.

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However, all the oceanlike multitudinous beings, since the beginningless past, have been transmigrating in the sea of ignorance, drowning in the cycle of birth and death, bound to samsara, and lacking pure joyful faith. As a natural consequence they have no true joyful faith. Therefore, it is di›icult for them to meet the highest virtue and attain the supreme pure faith. All ordinary beings of limited capacities, at all times, constantly defile their good minds with greed and lust, and their anger and hatred continuously burn the treasure of Dharma. Even if they act and practice as busily as though they were sweeping fire o› their heads, their practices are called "poisoned and mixed good" and also "deluded and deceitful practices,

" and are not called "true acts.

"

To seek to attain birth in the Land of Infinite Light with these deluded and poisoned good [acts] would be in vain. Why? Because when the Tathågata [Amida] performed the bodhisattva practices, his three modes of action were not mingled with doubt even for a thought-moment or an instant. Because this mind (joyful faith) is the Tathågata's great compassion, it necessarily becomes the decisive cause of birth in the Land of Recompense. The Tathågata, out of compassion toward the su›ering multitudes, endowed the unhindered, great pure faith to the ocean of beings. This is called true entrusting heart of Other-Power.

The passage of fulfillment of the vow of faith, the Primal Vow, reads as follows:

All sentient beings, having heard his Name, rejoice in faith and think of him even once.

It is also stated:74

All sentient beings in the Buddha lands of other directions, having heard the Name of the Tathågata of Infinite Life, awaken a single thought of pure faith and rejoice. We read in the Nirvana Sutra:75

Sons of good families, great compassion and great benevolence 105

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are called Buddha-nature. Why? Because great compassion and great benevolence accompany bodhisattvas just as shadows accompany objects. All sentient beings will ultimately and surely realize great compassion and great benevolence. For this reason, I make this remark,

"All sentient beings have

Buddha-nature.

" Great compassion and great benevolence

are called Buddha-nature. Buddha-nature is called Tathågata. Great joy and great abandonment are called Buddha-nature. Why? Because if bodhisattva mahåsattvas were unable to abandon the twenty-five states of existence, they would not be able to realize highest, perfect enlightenment. Because all sentient beings ultimately and surely attain it, I say that "All sentient beings have Buddha-nature.

" Great joy and great

abandonment are Buddha-nature. Buddha-nature is Tathågata. Buddha-nature is great faith. Why? Because it is through faith that bodhisattva mahåsattvas have accomplished all the practices of the perfections, from charity (dåna) to wisdom (prajñå). Because all sentient beings ultimately and surely attain great faith, I say,

"All sentient beings have Buddhanature.

" Great faith is Buddha-nature. Buddha-nature is Tathågata. Buddha-nature is called the "one-child stage" (i.e., the stage in which one regards each being as one's only child). Why? Because through attainment of the "one-child stage" bodhisattvas have realized the mind of equality with regard to all sentient beings. Because all sentient beings ultimately and surely attain the "one-child stage,

" I make this remark,

"All sentient beings have Buddha-nature.

" The "one-child

stage" is Buddha-nature. Buddha-nature is Tathågata. It is also stated:76

Concerning highest, perfect enlightenment, faith is its cause. Although there are innumerable causes of enlightenment, if faith is presented they are exhaustively included in it. It is also stated:77

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There are two kinds of faith: one arises from hearing, and the other arises from thinking. This person's faith arises from hearing, and not from thinking. Hence, it is called incomplete faith. There are another two kinds of faith: one is to believe that there is the path to enlightenment, and the other is to believe that there are people who have attained it. This person believes only that there is the path to enlightenment, but does not believe that there are people who have attained it. This type of faith is called incomplete faith. It is stated in the Garland Sutra:78 Those who hear this teaching, rejoice In faith, and entertain no doubt Quickly realize supreme enlightenment; They are equal to the Tathågatas. It is also stated in the same sutra:79 The Tathågata removes forever The doubts of all sentient beings, And fulfills their aspirations According to their wishes.

The same sutra also states:80 Faith is the source of enlightenment and the mother of virtues;

It nurtures all kinds of good. It renders the net of doubt and leads us away from the currents of desires;

It opens up the highest path of nirvana. Faith is free of defiled mind and is pure; It destroys arrogance and is the root of reverence; It is the foremost treasure of the Dharma storehouse; It is the hand of purity that receives various practices. Faith performs charity ungrudgingly; 605b

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Faith rejoicingly enters the Buddha-Dharma; Faith augments wisdom and virtues; Faith unfailingly reaches the stage of the Tathågata. Faith purifies the sense organs and makes them clear and sharp;

Since faith-power is firm and strong, nothing can destroy it. Faith destroys forever the root of evil passions; Faith solely leads one to the Buddha's virtues. Faith knows no attachment to the external world; It avoids all adverse conditions and secures safety from them; Faith transcends devils' paths

And manifests the highest path of liberation. Faith keeps the seeds of virtues from decay; Faith grows the tree of enlightenment. Faith augments the supreme wisdom. Faith causes all Buddhas to appear. For this reason, if we explain in the order of performing practices,

Foremost is joyful faith, which is extremely di›icult to attain.…

If one constantly reveres Buddhas with faith, This means making great o›erings. If one makes great o›erings,

One comes to accept in faith the Buddha's inconceivable working.

If one constantly upholds the sacred Dharma, One never tires of hearing the Buddha's teaching; If one never tires of hearing the Buddha's teaching, One comes to accept in faith the Dharma's inconceivable power.

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One's faith will not retrogress; If one attains non-retrogressive faith, One's power of faith becomes immovable. If one gains the power of faith that is immovable, One's sense organs become pure, clear, and sharp; If one attains pure, clear, and sharp sense organs, One can approach good teachers. If one approaches good teachers, One can practice and accumulate extensive good; If one practices and accumulates extensive good, One acquires the great causal power [for attaining Buddhahood].

If one acquires the great causal power, One gains the excellent, decisive understanding; If one gains the excellent, decisive understanding, One is protected by all the Buddhas. If one is protected by all the Buddhas, One awakens bodhi-mind;

If one awakens bodhi-mind,

One learns the virtues of the Buddhas. If one cultivates the virtues of the Buddhas, One is born in the Tathågata's family; If one is born in the Tathågata's family, One learns skillful means.

If one learns skillful means, One can attain pure joyful faith; If one attains pure joyful faith, One realizes the distinguished supreme mind. If one realizes the distinguished supreme mind, One constantly performs the practice of the perfections; If one constantly performs the practice of the perfections, 605c

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One accomplishes the Mahayana.

If one accomplishes the Mahayana,

One makes o›erings to Buddhas as prescribed; If one makes o›erings to Buddhas as prescribed, One's mindfulness of the Buddha does not waver. If one's mindfulness of the Buddha does not waver, One always sees innumerable Buddhas; If one always sees innumerable Buddhas, One sees that the quintessence of the Tathågata is eternal. If one sees that the quintessence of the Tathågata is eternal, One realizes that the Dharma is imperishable; If one realizes that the Dharma is imperishable, One attains unhinderedness in acquiring intellectual powers. If one attains unhindered intellectual powers, One can expound boundless teachings; If one expounds boundless teachings, One saves sentient beings with a compassionate heart. If one saves sentient beings with a compassionate heart, One attains the firm mind of great compassion; If one attains the firm mind of great compassion, One rejoices in the profound Dharma. If one rejoices in the profound Dharma, One removes the faults of the conditioned world; If one removes the faults of the conditioned world, One frees oneself from arrogance and unruliness. If one frees oneself from arrogance and unruliness, One can benefit all beings without exception; If one benefits all beings without exception, One can dwell in birth and death without feeling fatigued. It is stated in the Commentary on Vasubandhu's Discourse on the Pure Land:

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[O]ne can practice in accord with the Dharma. Therefore, the author of the Discourse says at the beginning, "with singleness

of mind, I.…

"

It is also stated in the same work:

At the beginning of a sutra it is stated,

"Thus [have I

heard]"; this indicates the faith with which one is led [into the teaching].

Next, desire for birth is the Tathågata's command calling the multitudes of beings to come to his land. The basis for desire for birth is true joyful faith. Indeed, this is not a desire of transferring one's merit with self-power as harbored by Mahayanists or Hinayanists, ordinary people or sages, or those who practice meditative or nonmeditative good. Hence, it is called "not transferring one's merit. "

The sentient beings of the worlds, numerous as dust particles, floundering in the sea of evil passions, and drifting in the sea of birth and death, lack the true or pure desire to transfer merit. For this reason, the Tathågata [Amida] awakened compassion for all su›ering beings and performed the bodhisattva practices; at that time, all his practices in the three modes of action were carried out, every thought-moment or instant, with transference of his merit as his principal concern, thereby fulfilling the great compassion. And so, to the ocean of all beings he endows true desire for birth that benefits others. Desire for birth is [the Buddha's] desire to transfer his merit [to sentient beings]. This is the mind of great compassion; hence, it is not mingled with doubt. Here, we find that the passage of fulfillment of the vow with regard to desire for birth is stated in the [Larger] Sutra as follows: [All sentient beings…]through his sincere merit transference; aspiring to be born there, they immediately become assured of birth and dwell in the stage of non-retrogression. But excluded are those who have committed the five grave o›enses and abused the Right Dharma.

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It is also stated:81

If they appreciate [Amida's] transference of the roots of good and aspire to be born in the Land of Infinite Life, they shall all be born there according to their wishes and attain the stage of non-retrogression and, finally, realize highest, perfect enlightenment. Excluded, however, are those who commit the five evil acts that would consign them to the Av∆ci hell, abuse the Right Dharma, and slander the sages. The [Commentary on] Vasubandhu's Discourse on the Pure Land states:

"How does one transfer [the merit of the 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. The "returning" aspect is that, after having been born in his land, one acquires the fruit of cessation and contemplation practices and attains the power of employing expedient means, whereby one reenters the dense forest of birth and death and leads all sentient beings into the Buddhist path. Whether "going" or "returning,

" one seeks to deliver sentient beings from the sea of birth and death. For this reason, Vasubandhu says, "[P]erfect the great compassion by putting merit transference above anything else.

"

It is also stated in the [Commentary]:

'The pure [manifestation] entering into the vow-mind" is as follows: "I (Vasubandhu) have explained above the contemplation of accomplishment of the glorious merits of the Buddha land, the Buddha, and the bodhisattvas. These three kinds 112

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of accomplishment are adorned with the vow-mind. One should realize the implication of this.

" "One should realize

the implication of this" means that one should realize that the three kinds of glorious accomplishment are, in their origin, [Dharmåkara's] adornment with the pure vow-mind through the Forty-eight Vows, and so on. Since the cause is pure, the result is equally pure. They are not what has come into existence without any cause or by some other cause. It is also stated in the [Commentary]:

"The fifth gate in the phase of 'going out'" is to observe with great compassion all su›ering beings, manifest accommodated and transformed bodies, and enter the garden of birth and death and the forest of evil passions, where [bodhisattvas] play about, exercising transcendent powers; they thus dwell in the stage of teaching others through merit transference by their Primal Vow-Power. This is called the fifth gate in the phase of "going out.

"

The Master of Kuang-ming Temple says:82

Again, those who transfer merit aspiring to be born in the Pure Land should unfailingly avail themselves of the Vow that Amida transfers with decisive and true and sincere mind and dwell in the thought of attaining birth. Since this mind is a deep, adamantine faith, it is not liable to be disturbed or destroyed by people of di›erent views, di›erent teachings, other understandings, or other practices. You should decisively and singlemindedly hold fast to the Vow and proceed straightforwardly without giving heed to what others say. If you waver between going forward and retreating and look back with cowardly apprehension, you will stray from the path and lose the great benefit of attaining birth.

Truly we realize that in the parable of the two rivers [and the white path],

"the white path four or five inches wide" has the fol-113 606b

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lowing meaning: "white" in "the white path" is contrasted to "black"; "white" refers to the white act selected and adopted [in the Vow], that is, the pure karmic act endowed to us for our going forth. "Black"

refers to the black (evil) actions of our ignorance and evil passions and also to the miscellaneous good deeds done by the followers of the two vehicles, humans, and gods.

"Path" is contrasted to "lane";

the path refers to the straight path of the truth of the Primal Vow— the supreme great path leading to great and complete nirvana. "Lane" refers to the small passages of the teachings of the two vehicles and the three vehicles and of myriad good deeds and various practices.

"Four or five inches wide" refers to the four elements and the five aggregates that constitute sentient beings. "A pure aspiration

for birth arises" means attainment of the adamantine true faith; since it is the ocean of great faith endowed by the Primal Vow-Power, it is indestructible; hence, it is compared to a diamond. It is stated in the commentary on the Contemplation Sutra:83 People of the present, both monks and laypeople, have all awakened the highest aspiration,

But birth and death is extremely di›icult to abhor and the Buddha-Dharma hard to seek.

Together you should make the adamantine aspiration and leap over the four violent streams;...

Those who have received the adamantine mind, coming into accord with [the Vow] in a flash of thought, Shall realize the fruition of nirvana.

It is also stated:84

Having thoroughly attained true faith, you should abhor this Sahå world of pain, aspire for the happiness of non-action, and enter forever the state of eternal bliss. But it is not easy to enter straightaway the realm of non-action; nor is it easy to escape readily from the Sahå world of a›lictions. Unless you awaken the adamantine aspiration, how can you eradicate forever the roots of birth and death? If you do not closely fol-114

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low the Compassionate One, how can you free yourselves from the long sorrow?

It is also stated:85

"Adamantine" indicates undefiled [wisdom].

Hence, we truly realize that although sincere mind, joyful faith, and desire for birth are di›erent terms, their significance is the same. Why is this so? Because the three minds are not mingled with doubt, and so they are the true One Mind. This is called adamantine true faith. Adamantine true faith is called true entrusting heart. True entrusting heart is necessarily accompanied by [recitation of] the Name. [Recitation of] the Name, however, is not always accompanied by the entrusting heart of the Vow-Power. For this reason, the author of the Discourse, Vasubandhu, declares at its beginning,

"I, with One Mind,

" and also says "wishing to

practice in accord with the Dharma, that is, in agreement with the significance of the Name.

"

[Concluding Remarks Praising Great Faith]

When I contemplate the ocean of great faith, I see that it does not discriminate between nobles and commoners, monks and laypeople, men and women, old and young. The amount of karmic evil committed is not questioned nor is the length of practice considered. It is neither practice nor good acts; neither sudden attainment nor gradual attainment; neither meditative practice nor non-meditative practice; neither right contemplation nor wrong contemplation; neither contemplation of form nor contemplation of no-form; neither in everyday life nor at the end of life; neither many recitations nor a single recitation. It is solely joyful faith that is inconceivable, indescribable, and ine›able. It is like the agada medicine that destroys all poisons. The medicine of the Tathågata's Vow removes the poisons of our wisdom and stupidity.

[Faith is the Bodhi-Mind]

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With regard to the bodhi-mind, there are two kinds [of teachings]: vertical and crosswise. The vertical [teaching] is again divided into two groups: vertical transcendence and vertical going out. Vertical transcendence and vertical going out refer to various teachings— accommodated and real, exoteric and esoteric, Mahayana and Hinayana. The bodhi-mind in these teachings is the mind set on attaining bodhi by the roundabout way of practice for many kalpas; it is the adamantine mind of self-power, that is, the great mind of the bodhisattva.

The crosswise [teaching] is again divided into two groups: crosswise transcendence and crosswise going out. Crosswise going out is the bodhi-mind of self-power within the Other-Power teaching, set on performing practices—right and miscellaneous, meditative and non-meditative. Crosswise transcendence refers to joyful faith endowed to us by the Vow-Power; it is called the aspiration to attain Buddhahood. The aspiration to attain Buddhahood is the great bodhi-mind for crosswise [transcendence]. This is called the adamantine mind of crosswise transcendence.

Concerning the bodhi-mind, whether crosswise or vertical, the same word is used with di›erent meanings. The essential point, however, is entry into truth, and the true and sincere mind is fundamental. It is wrong to follow perverted and mixed practices, and it is a loss to entertain doubt.

Those who aspire for the Pure Land, both monks and laypeople, should deeply understand the golden words concerning "imperfect faith" and so become free of the wrong concept with "imperfect hearing.

"

The Commentary on Vasubandhu's Discourse on the Pure Land states:

In the Sutra on the Buddha of Infinite Life preached at Råjag®ha, I find in the section on the three groups of aspirants that although their practices di›er according to their superior or inferior qualities, they all, without fail, awaken aspiration for highest bodhi (bodhicitta). Aspiration for highest bodhi 116

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is the resolve to attain Buddhahood. The aspiration to attain Buddhahood is the resolve to save all sentient beings. The aspiration to save sentient beings is the resolve to embrace sentient beings and lead them to attain birth in a Buddha land. It follows that those who wish to be born in the Pure Land of Peace and Bliss should awaken aspiration for highest bodhi. If there is anyone who does not awaken aspiration for highest bodhi but, having heard of the endless pleasures to be enjoyed in that land, desires to be born there simply because of such pleasures, he will not attain birth [there]. And so it is said,

"they do not seek to enjoy the pleasures for their own sustenance" but "to remove the su›ering of all sentient beings. " "The pleasures for their own sustenance" means that the Pure Land of Peace and Bliss has been produced and maintained by Amida Tathågata's Primal Vow-Power, and so there is no end to the pleasures to be enjoyed. The meaning of "merit transference" is that one transfers the merits one has accumulated to all sentient beings so that they, too, will follow the Buddha's Way.

Master Yüan-chao says:86

It is extremely di›icult because no other [Buddha] could do [just as ¸åkyamuni did]; it is rare because the world has never seen this.

He also says:

The Nembutsu teaching does not discriminate between fools and the wise, rich and poor; it does not question the length of your practice or whether your practice is good or bad. So long as you are resolute and unwavering in your faith, you will attain birth with ten utterances of the Nembutsu, even if sinister signs may appear at the end your life. It is the Dharma by which ordinary and foolish beings bound by evil passions, those in the lower levels of society, such as hunters and traders, can instantly transcend birth and death and 117

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attain Buddhahood. This is called "[the Dharma] which is the most di›icult thing in the world to accept in faith. "

He further says:

It is di›icult to perform practices and attain Buddhahood in this evil world. A second di›iculty is to expound this teaching for the sake of all sentient beings. These two di›iculties serve to clarify that the Buddhas' praise [of ¸åkyamuni] is not vain. Sentient beings are led to hear and accept the teaching in faith.

Yung-ch'in of the Vinaya school says:

Concerning the di›iculty of accepting this Dharma in faith, to transform ordinary people into sages through this Dharma is actually as easy as turning one's palms—so easy that many people with shallow wisdom are skeptical about this. Thus the Larger Sutra states,

"[The Pure Land] is easy to reach

but very few actually go there.

" Hence, we know that this

Dharma is di›icult to accept in faith. It is stated in the Notes for Memory (Wen ch'ih chi) [to Yüanchao's Commentary on the Amida Sutra (A mi t'o ching i shu)]:87 "Not to discriminate between fools and the wise" is said because there are di›erent human capacities, such as sharp and dull.

"Not to discriminate between rich and poor" is said because there are di›erent karmic rewards, such as strong and weak.

"Not to question the length of your practice" is said because there are di›erent e›ects of practice, such as deep and shallow.

"Not to question whether your practice is good or bad" is said because there are di›erent natures of practice, such as agreeable and disagreeable. "So long as you

are resolute and unwavering in your faith...even if sinister signs may appear at the end your life" is said because the Contemplation Sutra, in the section of the middle level of the lowest grade, states,

"the flames of hell suddenly close in on 118

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him,

" and so forth.

"Ordinary and foolish beings bound by

evil passions" is said because they are possessed of two kinds of delusion.

"Those in the lower levels of society, such as hunters and traders, can instantly transcend birth and death and attain Buddhahood. This is called [the Dharma] which is the most di›icult in the world to accept in faith" means that such evil persons as hunters and wine dealers can transcend samsara and attain birth through ten utterances of the Nembutsu, and so is not this teaching di›icult to accept in faith?

Amida Tathågata is called the True Illumination, the Equally Enlightened One, the Inconceivable One, the Ultimate Resort, Great Arhat, Great Consolation, the One Equal to the Unequaled, and the Inconceivable Light. In the postscript to the Collection of Passages on the Land of Bliss it is stated:

There are always many who practice the Pure Land teaching, but very few reach its gate and enter it straightaway. There are always many who discuss the Pure Land teaching, but very few grasp its essentials and directly expound them to others. But I have never heard of anyone who presents his view while having hindrances and obscurities within himself. I present my view since I have understood the teaching. Of all hindrances, nothing is stronger than greed; of all obscurities, nothing surpasses doubt. In the Pure Land teaching, these two elements, greed and doubt, eventually cease to cause any hindrance. They are never left alone; Amida's Universal Vow always and spontaneously enfolds them. This is its natural working.

[The Single Thought of Faith]

When I contemplate true joyful faith, there is in it a single thought. The single thought reveals the very first moment joyful faith is 119

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awakened in us, and also expresses the great and inconceivable joy [of receiving faith].

The Larger Sutra states:

All sentient beings who have heard his Name, rejoice in faith, and think of him even once—through his sincere merit transference; aspiring to be born there, they immediately become assured of birth and dwell in the stage of non-retrogression. Further it is stated:88

All sentient beings in the Buddha lands of the other directions, having heard the Name of the Tathågata of Infinite Life, awaken a single thought of pure faith and rejoice. Also it is stated:89

By the power of that Buddha's Original Vows, All who hear his Name and desire birth Will, without exception, be born in his land.… Again, it is stated:90

They hear the Buddha's virtuous Name. It is stated in the Nirvana Sutra:91

What is called "imperfect hearing"? To accept only half of the twelve divisions of the scriptures expounded by the Tathågata and reject the other half—this is called "imperfect hearing. "

Also, even if one upholds these six divisions of the scriptures one cannot recite them, and so one's exposition of the scriptures cannot benefit others; this is called "imperfect hearing. " Further, having received the six divisions of the scriptures, one upholds, recites, and expounds them for the sake of disputation, in order to defeat others in discussions, to gain profit, or for secular purposes; this is called "imperfect hearing. '

The Master of Kuang-ming Temple says, 92 "singlehearted

practice of the Nembutsu" and also "wholehearted practice of the 120

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Nembutsu.

"

[Ten Benefits of Faith in This Life] When the Larger Sutrasays "hear, "93it means that sentient beings, having heard how the Buddha made and fulfilled the vow, entertain no doubt. This is what is meant by "hear. " "Faith" [in "rejoice in

faith"] refers to the faith endowed by the Primal Vow-Power. "Rejoice"

shows the state of joy in body and mind. "Even [once]" is the term

that comprises both many and few. "A single thought" means that

one's faith is free of double-mindedness; hence, it is called "a single thought.

" This is what [Vasubandhu] calls "One Mind. " The One

Mind is the true cause of birth in the Pure Land of Recompense. When we acquire adamantine true faith, we transcend crosswise the five evil realms and the eight adverse conditions, and unfailingly gain ten benefits in this life. What are the ten? 1. The benefit of being protected by unseen divine beings; 2. The benefit of attaining utmost virtues; 3. The benefit of our karmic evil being transformed into good; 4. The benefit of being protected and remembered by all the Buddhas;

5. The benefit of being praised by all the Buddhas; 6. The benefit of being protected constantly by the light of Amida's heart;

7. The benefit of having much joy in our hearts; 8. The benefit of acknowledging Amida's benevolence and repaying our debt of gratitude for his virtues; 9. The benefit of constantly practicing great compassion; 10. The benefit of entering the rightly established stage. [Implications of the Single Thought of Faith]

The word "exclusive practice of the Nembutsu" mentioned by Master [Shan-tao] is the sole practice. "Singleness of mind" refers to the One Mind. Hence,

"a single thought" in the passage of fulfillment [of the 121

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Eighteenth Vow] refers to singlemindedness. Singlemindednessis deep mind. Deep mind is deep faith. Deep faith is steadfast deep faith. Steadfast deep faith is decisive mind. Decisive mind is supreme mind. Supreme mind is true faith. True faith is enduring mind. Enduring mind is sincere mind. Sincere mind is mindfulness. Mindfulness is the true One Mind. The true One Mind is great joy. Great joy is the true entrusting heart. The true entrusting heart is adamantine faith. Adamantine faith is the aspiration for Buddhahood. The aspiration for Buddhahood is the desire to save sentient beings. The desire to save sentient beings is the desire to embrace sentient beings and bring them to the Pure Land of Peace and Bliss. This desire is the great bodhi-mind. This mind is the great compassion, for it arises from the wisdom of infinite light. The oceanlike vow is without discrimination; hence, aspiration for bodhi is without discrimination. Since aspiration for bodhi is without discrimination, the wisdom of the path is also without discrimination. Since the wisdom of the path is without discrimination, great compassion is without discrimination. Great compassion is the right cause of the Buddha's enlightenment.

It is stated in the Commentary on Vasubandhu's Discourse on the Pure Land:

Those who wish to be born in the Pure Land of Peace and Bliss should awaken the aspiration for highest bodhi. It is also stated in the same [text]:

"That mind itself produces Buddhas" [in the Contemplation Sutra] means that the [meditating] mind (i.e., faith) becomes Buddha.

"That mind is itself the Buddha" means that there is no Buddha apart from the [meditating] mind. It is just as fire comes from wood but is not separate from the wood. Because it is not separate from the wood, it burns the wood. The wood becomes fire, which burns the wood and turns it, too, into fire. The [Master of] Kuang-ming [Temple] says:94

This mind becomes Buddha. This mind is itself Buddha. There 122

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is no Buddha apart from this mind.

Hence we realize that the One Mind is described as "to practice in accord with the Dharma.

" This is the right teaching, the right meaning, the right practice, the right understanding, the right act, and the right wisdom.

The three minds are the One Mind; the One Mind is the adamantine true mind. I have given the answer concerning this matter in the above passages. Reflect on this. TheDiscourse on Cessation and Contemplation states: "Bodhi" is an Indian word; here [in China] it is translated as "Way.

" "Chih-to" (citta) represents an Indian sound; here it is translated as "mind.

" Mind means discerning.

[Crosswise Transcendence]

"Transcending crosswise and cutting o› the four streams"95means: "crosswise" contrasts with vertical transcendence and vertical going out.

"Transcendence" is the word that contrasts with indirect journeying.

"Vertical transcendence" refers to the true Mahayana teachings.

"Vertical going out" refers to the provisional Mahayana teachings, that is, the teachings of the two vehicles and the three vehicles that provide indirect approaches. "Crosswise transcendence" refers to the absolute and all-complete true teaching actualized by the fulfillment of the [Eighteenth] Vow, that is, the true essence [of the Pure Land Way]. There is also "crosswise going out,

" which refers to the meditative and nonmeditative teachings applicable for the three groups of aspirants and the nine grades of beings; that is, the acts of virtue for roundabout approaches leading to the Transformed Land or the realm of sloth and pride. In the Pure Recompensed Land produced by the great vow, there is no distinction of grades and stages. In an instantaneous thought-moment one quickly realizes highest, perfect, true enlightenment. Hence, we say "crosswise transcendence. "

The Larger Sutra says,

"[Dharmåkara made the] supreme,

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unsurpassed vows.

"

It also says:

I have made vows, unrivaled in all the world; I shall certainly reach the unsurpassed Way.… 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.

It also says:

Strive to escape from samsara and be born in the Land of Peace and Provision. Then, the causes of the five evil realms, having been destroyed, they will naturally cease to be and so you will progress unhindered in your pursuit of the Way. The Pure Land is easy to reach but very few actually go there. It rejects no one but naturally and unfailingly attracts beings. It is stated in theLarger Sutra on Amida:96 Strive to escape from samsara. When you are born in the [Pure] Land of Amida Buddha the five evil realms will be instantly destroyed and those realms will naturally cease to be. You will progress unhindered in your pursuit of the Way. The Pure Land is easy to reach but very few actually go there. It rejects no one but naturally and unfailingly attracts beings. "Cutting o›" [the four streams] means that since you have awakened the One Mind for going forth, there are no more states of existence that you must undergo, no more realms [of samsara] for which you are destined. Both the causes and results of the six realms and the four modes of birth will be destroyed. You will immediately sever birth and death in the three worlds. Hence, we say "cutting o›.

" "The four streams" are the four violent streams; they also refer to birth, old age, sickness, and death. TheLarger Sutra states:

Then you will surely enter the Buddha's enlightenment 124

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And everywhere deliver beings from the river of birth and death.

It is also stated:97

You will surely become World-honored Ones

And deliver all beings from birth, old age, and death. The Nirvana Sutra states:98

Nirvana is called an island. For what reason? Because the four violent streams cannot wash it away. What are the four violent streams? First, desire; second, existence; third, wrong views; and fourth, ignorance. For this reason, nirvana is called an island.

The Master of Kuang-ming Temple says:99

I say to all practitioners: Abhor birth and death, [the fate of] ordinary beings, and do not cling to it; aspire for Amida's Pure Land, do not think lightly of it. If you abhor the Sahå world you will forever part from it; if you aspire for the Pure Land you will eternally dwell in it. If you part from the Sahå world the causes of the six realms will cease to be and the resultant states of transmigration will spontaneously perish. If the causes and the results cease to be, the forms and names [of samsaric states] will be immediately annihilated. He also says:100

My respectful wish is this: All aspirants for birth should reflect on their abilities. Those who aspire in this life to be born in that land should never fail to strive, body and mind, whether walking, standing, sitting, or lying down, and never cease continuous practice day and night. It may seem somewhat painful to continue to practice throughout your life until death, but the moment your life ends you will in the next moment be born in that land, where you will enjoy the Dharma pleasure of non-action for eternally long kalpas. 125

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Until you become a Buddha, you will not be bound to any more birth and death. Is this not joy? Reflect on this. [The True Disciple of the Buddha]

The true disciple of the Buddha means this: "true" contrasts with false and provisional.

"Disciple" means a disciple of ¸åkyamuni and other Buddhas, namely, the practitioner who has attained adamantine faith. Because one certainly realizes great nirvana with this faith and practice, one is called a true disciple of the Buddha. It is stated in the Larger Sutra:

If, when I attain Buddhahood, sentient beings in the immeasurable and inconceivable Buddha lands of the ten directions who have been touched by my light should not feel peace and happiness in their bodies and minds surpassing those of humans and devas, may I not attain perfect enlightenment. If, when I attain Buddhahood, sentient beings in the immeasurable and inconceivable Buddha lands of the ten directions who have heard my Name should not gain the bodhisattva's insight into the non-arising of all dharmas and should not acquire various profound dhåra√∆s, may I not attain perfect enlightenment.

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

If, when I attain Buddhahood, sentient beings in the immeasurable, boundless, inconceivable, and unequaled worlds throughout the ten directions, who have received the Buddha's glory and have been illumined and touched by its light, should not feel peace and happiness in their bodies and minds surpassing those of humans and gods, may I not attain perfect enlightenment.

It is also stated in the Larger Sutra:

If you have heard the Dharma and do not forget it 126

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But regard and revere it with great joy, You are my good friend.

It is further stated in the same [text]: "Anyone who sincerely desires birth in the Land of Peace and Bliss is able to attain purity of wisdom and supremacy in virtue. "

It is stated,

101 "those who have attained vast and superior understanding.

"

It is also stated,

"Such people, those who have attained great, majestic virtue, will enter the distinguished gateway of the vast Dharma.

"

It is stated:102 "You should know that all who are mindful of that Buddha are like white lotus flowers among humankind. "

We read in the Collection of Passages on the Land of Peace and Bliss:

I will explain the prescribed method of preaching and hearing the Dharma according to various Mahayana sutras. The Great Assembly Sutra (Mahåvaipulya mahåsaµnipåta-s¥tra) says: The preacher of the Dharma should think of himself as the physician king intent on eliminating pains; he should consider the Dharma preached to be nectar or ma√∂a. Those who hear the Dharma should seek to attain superior understanding and be cured of their illnesses. If such is the preacher and the listener, they are able to make the Buddha-Dharma flourish. They will always dwell in the presence of the Buddha.

We read in the Nirvana Sutra: The Buddha said,

"If a person sincerely practices the Nembutsu samådhi, the Buddhas of the ten directions will always watch over him, just as if they were actually in front of him. "

Hence, the Nirvana Sutra states: The Buddha said to Bodhisattva KåΩyapa, "If there are sons

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or daughters of good families who always sincerely perform the exclusive practice of the Nembutsu, whether they dwell in mountain forests or in villages, whether they practice it in the daytime or at night, and whether they do so while sitting or lying down, Buddhas and World-honored Ones always watch over them just as if they were before their eyes, and are ready to accept their o›erings and endow merits to them. "

According to the Commentary on the Perfection of Great Wisdom Sutra (Mahåprajñåpåramitå-upadeΩa*), there are three explanations of this. First, the Buddha is the supreme Dharma King, and bodhisattvas are the Dharma vassals. The only person we should venerate and revere is the Buddha, the World-honored One. For this reason, we should always be mindful of the Buddha. Second, there are many bodhisattvas who profess, "Since innumerable kalpas ago the World-honored One has nurtured our Dharma bodies, wisdom bodies, and bodies of great compassion. Through the Buddha's aid we have been able to accomplish meditation, wisdom, and immeasurable practices and vows. In order to repay our indebtedness to his benevolence, we desire to be near him and serve him always, just as the ministers who have received the king's grace are always mindful of him.

"

Third, there are many bodhisattvas who also make this remark, "When we were in the causal stage of discipline, we met bad teachers, and so abused prajñå and consequently fell into the evil realms. During the passage of immeasurable kalpas we performed other practices without being able to attain liberation. Later, one day when we were with a good teacher, he taught us the Nembutsu samådhi, which eliminated various hindrances and enabled us to attain liberation. Because of this great benefit we wish that we shall not be separated from the Buddha.

"

The Larger Sutra states [in e›ect]:

If you wish to be born in the Pure Land, the basic requirement is to awaken the bodhi-mind. The reason is that bodhi is a name for the supreme path. If you have awakened the aspi-128

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ration for Buddhahood, this aspiration is so vast as to pervade the Dharma realm. This aspiration is everlasting, reaching the limit of the future age. It is free of all the hindrances of the two vehicles. If you have awakened this aspiration even once, the beginningless cycle of birth and death will be destroyed.

The Great Compassion Sutra (Mahåkaru√å-s¥tra) has this to say:

What is "great compassion"? If you exclusively and continuously practice the Nembutsu, you will definitely be born in the Land of Peace and Bliss when your life ends. Those who in their turn encourage others to practice the Nembutsu are called those who practice great compassion. The Master of Kuang-ming Temple says:103 How regrettable it is that my fellow beings doubt what should not be doubted!

The Pure Land is before your eyes; it should not be denied. Do not argue whether Amida embraces you or not; What is essential is whether or not you singlemindedly direct your thoughts [toward the Pure Land]. They say [to each other] that from now until the time they attain Buddhahood,

They will repay the Buddha's benevolence by praising him for a long kalpa.

If not blessed by the great power of Amida's vow, When and in which kalpa would we be able to escape from this Sahå world?

How can you expect to reach the Treasure Land now? It is indeed due to the power of the great master of the Sahå world.

Without the exhortation of the great master and good friend, How can you enter the Pure Land of Amida? 129

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He also says:104

It is extremely di›icult to encounter an age in which a Buddha appears in the world;

It is also di›icult for the people to realize the wisdom of faith. To be able to hear the rare Dharma Is among the most di›icult.

To accept it in faith and teach others to believe in it Is the di›iculty among all the di›iculties. To spread great compassion everywhere and guide others Is truly to repay the Buddha's benevolence. He also says in the same work:

The color of Amida's body is like the golden mountain; The rays of light of his physical characteristics and marks illumine the ten directions;

Only those who recite the Nembutsu are enfolded in the light;

Realize that the Primal Vow has the strongest power. The Tathågatas of the ten directions extend their tongues and give witness:

Through exclusive recitation of the Name, you reach the Western Land;

Mounting the lotus seat, you will hear the excellent Dharma;

You will see the vows and practices of the ten bodhisattva stages manifest themselves spontaneously. He also says:105

Should there be sentient beings who are exclusively mindful of Amida Buddha, the light of the Buddha's heart always shines on them, protecting and never forsaking them. It is not stated that the light shines on practitioners of various other acts and embraces them. This is also the strong condition of protection in the present life. 130

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Again he says:106

"They will rejoice and attain insight" shows that when the pure light of Amida Buddha's land suddenly appears before one's eyes, what a joy it would be! Out of this joy, one attains insight into the non-arising of all dharmas. This is also called "perception of joy,

" "perception of awakening,

" and "perception

of faith.

" Since this remark is made long before [the exposition of the main part of the sutra], it has not yet been clarified when Queen [Vaideh∆] actually attained this insight. [The Buddha] wanted her to seek this benefit wholeheartedly. This means that when one courageously and singleheartedly desires to visualize [Amida], one attains insight. This is mainly the insight realized in the ten stages of understanding, not the one realized in or above the stages of dwelling and practice. He also says:107

The passage from "those who are mindful of the Buddha" to "will be born into the family of the Buddhas" clarifies that the merit of the Nembutsu samådhi surpasses anything else; it cannot be compared with merit of various good acts. This passage is divided into five sections: First, exclusive recitation of Amida Buddha's Name is presented. Second, the persons who recite the Name are praised. Third, those who continuously practice the Nembutsu are described as extremely rare; nothing can be compared with them, and so pu√∂ar∆ka (lotus flower) is used as an analogy. Pu√∂ar∆ka is called the "excellent flower" among human beings; it is also called the "rare flower"; also "the very best flower"; and it is also called the "wonderful, excellent flower" among human beings. This flower has traditionally been called "auspicious flower. "

Practitioners of the Nembutsu are "excellent people" among human beings,

"wonderful, excellent people" among

human beings,

"the very best people" among human beings, 131

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"rare people" among human beings, and "the most excellent people" among human beings.

Fourth, when you singlemindedly recite Amida's Name, AvalokiteΩvara and Mahåsthåmapråpta will always follow you and protect you, just as shadows follow objects. They are like your close friends and teachers.

Fifth, already in this life you receive such benefit. At the end of your life you will enter the family of the Buddhas, that is, the Pure Land. After you have arrived there, you will hear the Dharma for a long time and visit other Buddha lands to make o›erings to the Buddhas. Thus the cause and result of Buddhahood are accomplished. How can the seat of enlightenment be far away? Wang Jih-hsiu says:108

I read in the Sutra on the Buddha of Infinite Life, "All sentient beings who having heard his Name rejoice in faith and are mindful of him even once, aspiring to be born there, will attain birth and dwell in the stage of non-retrogression. " "The

stage of non-retrogression" is avaivartika in Sanskrit. The Lotus Sutra (Saddharmapu√∂ar∆ka-s¥tra) says "[it is] the stage of reward attained by Bodhisattva Maitreya. " Those

who attain birth through a single thought of mindfulness are the same as Maitreya. The Buddha's words are not spoken in vain. The Sutra on the Buddha of Infinite Life is truly the shortest way to birth, the divine method of eliminating su›ering. All should accept it in faith.

The Larger Sutra says:

[The Buddha said to Maitreya,] "Sixty-seven ko†is of non-retrogressive bodhisattvas from this world will be born there. Each of these bodhisattvas has previously made o›erings to innumerable Buddhas [and is next to Buddhahood like Maitreya].

"

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Further it is stated:109

The Buddha said to Maitreya,

"There are seventy-two ko†is

of bodhisattvas in this Buddha land (i.e., the Sahå world). They have planted various roots of good at the place of a hundred thousand immeasurable ko†is of nayutas of Buddhas, and so have attained the stage of non-retrogression. They will be born in that land.

"

Yung-ch'in of the Vinaya school says:

In the profundity of the teaching, nothing surpasses the ultimate doctrine of the Garland Sutra or the excellent message of the Lotus Sutra. But we have never seen in those sutras the prediction of Buddhahood given to all sentient beings. It is due to the benefit of [Amida's] inconceivable virtue that all sentient beings receive in the present life the prediction of attaining highest, perfect enlightenment. [Those Who Have Faith

Are Equal to Maitreya]

We truly realize: Because Mahåsattva Maitreya has attained the adamantine mind of equal enlightenment, he will reach the stage of highest enlightenment under a dragonflower tree, where he will give three sermons; whereas, because the followers of the Nembutsu have acquired the adamantine mind of crosswise transcendence, they will realize the great parinirvå√a on the eve of the moment they die. Hence, it is said,

"[like Maitreya].

"

Moreover, those who have attained admantine faith gain the perception of joy, awakening, and faith as did Vaideh∆. This is because the true faith endowed to them for their going forth has penetrated their hearts and also because the inconceivable Primal Vow has been working on them.

Chih-chüeh of the Ch'an school says in praise of the followers of the Nembutsu:110

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How wonderful! The Buddha's power is inconceivable; there has not been anything like this in all ages. Master Yüan-chao of the Vinaya school says:111 As for the clear understanding of the doctrine and contemplation, who excels Chih-che (i.e., Chih-i)? Near the end of his life he upheld the Contemplation Sutra; after glorifying the Pure Land, he passed away.

As for the insight into the Dharma realm, who is equal to Tu-shun? He urged all four groups of Buddhists to be mindful of the Buddha; after perceiving the miraculous signs, he passed away to the west.

As for practicing meditation and seeing Buddha-nature, who surpasses Kao-yü and Chih-chüeh? They formed societies for contemplating the Buddha and both attained the highest grade of birth.

As for deep learning in Confucian studies, who can match Liu, Lei, Liu Tzu-hou, and Po Lo-t'ien? They all took up the brush and wrote sincere words, aspiring to be born in that land. [Provisional and False Disciples

of the Buddha]

"Provisional" [disciples] refer to practitioners of the path of sages and those who practice meditative or non-meditative good of the Pure Land Way.

Thus, the Master of Kuang-ming Temple says:112 The Buddha's teaching has many gates, numbering eighty-four thousand,

Precisely because the capacities of beings are di›erent. He also says:113

Provisional gateways of expedience are the same and not di›erent [in their objective].

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He also says:114

Teaching gates that di›er from each other are called the "gradual teaching";

One must perform painful practices for tens of thousands of kalpas before realizing the non-arising of all dharmas. "False" [disciples] refers to the adherents of the sixty-two views and the followers of the ninety-five wrong paths. The Nirvana Sutra states:115

The World-honored One always preached,

"All non-Buddhists

learn the ninety-five [wrong teachings] and fall into the evil realms.

"

The Master of Kuang-ming Temple says:116

The ninety-five [wrong teachings] all defile the world; Only the Buddha's single path is pure and tranquil. I deeply realize: How sad it is that I, Gutoku Shinran, immersed in the vast sea of attachment and desire and lost in the great mountain of fame and profit, do not rejoice at joining the group of the rightly established stage, nor do I enjoy coming nearer the realization of true enlightenment. How shameful, how grievous it is! [Salvation of Evil Beings]

Concerning beings with incorrigible illnesses, the Buddha said in the Nirvana Sutra:117

KåΩyapa, there are three kinds of people in the world whose illnesses are hard to cure: first, those who slander the Maha yana; second, those who commit the five grave o›enses; and third, those devoid of the seed of good (icchantikas). These three illnesses are the most serious in the world and cannot be cured by Ωråvakas, pratyekabuddhas, or bodhisattvas. Sons of good families, suppose a person is stricken with a fatal illness but there is no cure; yet, appropriate treatment and 135

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medicine specially prescribed by a doctor are given to this person. Without them, his illness could not be cured and there is no doubt that he would die. Sons of good families, these three kinds of people are like this. Having heard the Dharma from the Buddha or a bodhisattva, their illnesses are cured and so they can awaken aspiration for highest, perfect enlightenment. But Ωråvakas, pratyekabuddhas, or bodhisattvas, whether they preach the Dharma or not, cannot bring such people to awaken aspiration for highest, perfect enlightenment. It is also said in the same sutra:118

At that time, there was in the great town of Råjag®ha [a person called] AjåtaΩatru. Being of vicious nature, he often engaged in killing. Committing four evils in speech, he was possessed of greed, anger, and ignorance, and his heart raged furiously.

Through his association with evil people he became attached to the worldly pleasures of the five desires, which led him to commit the outrageous act of murdering his innocent father, King Bimbisåra, [and ascend the throne]. Because of this, he developed a fever of remorse. Because of the fever of remorse in his heart, scabs formed all over his body. Their foul stench and filth kept people away. He thought to himself, "I have already received in this present body the retribution of my evil act. The karmic retribution of hell must be drawing "

near.

At that time, his mother, Queen Vaideh∆, applied various ointments to his body, but the scabs spread and showed no sign of alleviation. King AjåtaΩatru said to his mother, "These

scabs are caused by the mind, they are not the product of the four material elements. If someone says he can cure them it is contrary to reason that he can do so.

"

At that time, there was a minister named CandrayaΩas. He went to see the king. Standing to one side, he said to the king,

"Great king, why are you sorrowful and emaciated and 136

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why does your countenance look unhappy? Do you have pain in body or mind?" AjåtaΩatru replied to the minister, "How

should I not have pain in mind and body? I committed the outrageous act of murdering my innocent father. I once heard from a wise man that there are in the world five kinds of people who cannot escape falling into hell; they are people who have committed the five grave o›enses. I have already committed immeasurable, boundless, and incalculable karmic evils. How could I not have pain in body and mind? There is no excellent physician who can cure me. "

The minister said to the king,

"Do not grieve so much.

"

He then remarked in verse:

If one is sorrowful all the time,

The sorrow grows and multiplies.

It is just as sleep indulged in

Grows and becomes intense.

So it is with craving lust

And drinking wine.

"The king has said that there are in the world five kinds of people who cannot escape falling into hell. Who has been to hell and, after coming back, reported to you? Hell is simply talked about in the world by many so-called wise men. You also say that there is no excellent physician who can cure your illness of mind and body. There is a great doctor named P¥ra√a-kåΩyapa. He has complete knowledge of every thing and has attained freedom in exercising power. Having thoroughly practiced the pure and sacred acts, he now always expounds the path to the supreme nirvana to immeasurable and boundless sentient beings. He teaches thus to his disciples: There is no black karma, nor retribution for black karma;

There is no white karma, nor reward for white karma. 137

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There is no black or white karma, nor their retribution or reward.

There is no superior act nor inferior act. "This master is now in Råjag®ha. I pray, great king, that you condescend to pay a visit to him and let him treat your mind and body.

"

The king replied,

"If he could unmistakably get rid of my karmic evil I would certainly go to him for refuge. "

Again, there was another minister named Pråptagarbha. He approached AjåtaΩatru and said, "Great king, why are

you so emaciated, with your lips dried up and your voice feeble? What a›liction torments your body and mind?" The king replied,

"How should I not have pain in mind and body? I am ignorant and blind, having no eyes of wisdom. I made friends with many evil people. In particular, following the advice of Devadatta, the evil person, I outrageously murdered my father who was devoted to the Right Dharma. Once I heard a wise man recite this verse: If you entertain ill thoughts And commit evil acts

To your father or mother, To the Buddha or his disciple, The retribution will be

Falling into the Av∆ci hell. "Because of this, I tremble with fear and am greatly tormented. I fear there is no treatment, even by an excellent physician.

"

The minister continued,

"Great king, please do not be so fear-stricken. There are two kinds of law: one is for those who have renounced the world and the other is for kings. The law for kings recognizes the case in which one becomes a king by killing one's father. Although such an act is a high treason, it does not actually constitute a crime. It is like the karåla 138

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worm; it necessarily tears through its mother's womb to be born. This is the law of birth for the worm. Even though it tears through its mother's womb, this does not form any crime. It is also like a mule with foal. The law of statesmen is like this. Even if one kills one's father or brother, this is not actually a crime. The law of those who have renounced the world stipulates that to kill even a mosquito or an ant is a crime. You say that there is no excellent physician in the world who can cure your illness in mind and body. There is a great master named Maskar∆-goΩål∆putra. He has attained omniscience and has compassion for sentient beings as if they were his own children. He has freed himself from his evil passions and is able to extract the sharp arrows of the three poisons from sentient beings. This master is now in the great city of Råja g®ha. I pray, great king, that you condescend to pay a visit to him. If you see him, your karmic evils will be destroyed. "

The king replied,

"If he could unmistakably get rid of my

karmic evil I would certainly go to him for refuge. "

There was another minister named Tattvalabdha. He approached the king and spoke in verse:

Great king, why have you

Cast o› your bodily ornaments?

Why is your hair so disheveled?

What is this all about?

Does your mind or your body ache?

AjåtaΩatru replied,

"How should I not have pain in mind

and body? My father, the late king, was benevolent and tender-hearted. He looked on people with loving-kindness. He was really free of fault. He went to see a soothsayer, who said,

'When born, this child will certainly kill his father. '

Even after hearing this, he cared for me and raised me. Once I heard a wise man make this remark: If there is a person who commits incest with his mother, violates a nun, steals from the sangha, kills one who has awakened aspiration for 139

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highest bodhi, or murders his own father, such a person will definitely fall into the Av∆ci hell. How should I not have pain in mind and body?"

The minister said,

"Great king, you should not grieve and su›er so much.… All sentient beings have residues of their karma. Due to karmic conditions, they repeatedly undergo birth and death. Since the late king had a residue of karma for which he received the retribution of being killed by you, you are not to blame. I pray, great king, that you be at ease and do not grieve. For it is said:

If one is sorrowful all the time,

The sorrow grows and multiplies.

It is just as sleep indulged in

Grows and becomes intense.

So it is with craving lust

And drinking wine.

[There is a master named Sañjay∆-vaira†∆putra.…] Again, there was a minister named Sarvårthajña. He approached AjåtaΩatru and said.… The king replied, "How

should I not have pain in mind and body?... I committed the outrageous act of killing the late king, though he was innocent. Once I heard a wise man say, 'If one kills one's father,

one will undergo great torment for immeasurable and uncountable kalpas.

' There is no doubt that I will fall into hell before long. There is no excellent physician who can cure my illness of karmic evil.

"The minister said,

"I pray, great

king, that you give up sorrow and a›liction. Have you not heard that a long time ago, there was a king named Råma. He killed his father and ascended the throne. Great King Bhadr∆ka, King Vir¥chin, King Nahu≈a, King Kathika, King ViΩåkha, King Candraprabha, King S¥ryaprabha, King Kåma, and King Bahujanadhåra—these kings all killed their fathers and ascended the throne. But not one of them has gone to hell. At present, King Vir¥∂haka, King Udayana, 140

Chapter III

King Ca√∂a, King M¥≈aka, and King Padma all killed their fathers but none of them su›er from sorrow and a›liction. Although people speak of hell, the realm of the hungry ghosts, and the heavenly realm, who has ever seen [these places]? Great king, there are only two states of existence: the state of humans and that of animals. Although there are these two states, one is not born through causes and conditions, neither does one die through causes and conditions. If there are neither causes nor conditions, what is good and what is evil? I pray, great king, that you do not entertain grief and fear, for it is said:

If one is sorrowful all the time,

The sorrow grows and multiplies.

It is just as sleep indulged in

Grows and becomes intense.

So it is with craving lust

And drinking wine.

[There is a master named] AjitakeΩakambala.… Again, there was a minister named Maçgala.… "What

is the meaning of hell [naraka]? Let me explain it. 'Nara'

means earth, and 'ka' means to break. Breaking hell without having any karmic retribution; this is called hell. Again, '

nara'

means human, and 'ka' means divine. By killing one's father one reaches the human or heavenly realm. For this reason, the ascetic Vasu proclaims,

'By killing sheep, one gains the

pleasure of the human or heavenly realm. ' This is called hell.

Again,

'

nara'means life, and 'ka'means long. By killing beings, one gains long life. This is called hell. "Great king, for this reason, hell does not actually exist. Great king, it is just as one sows wheat and reaps wheat; also just as one sows rice and reaps rice. By destroying hell, one attains hell. By killing people, one gains human life. "Great king, if you listen to my explanation, you will see that there is actually no killing. If there is a real ego, one 141

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cannot kill it. If there is no ego, one cannot kill it, either. Why? Because if ego exists, it does not undergo any change; since it is eternally abiding, one cannot kill it. It cannot be broken, destroyed, bound, nor does it get angry or rejoice; [it is] like empty space. How would there be the crime of killing? If there is no ego, then all things are impermanent. Because they are impermanent, they perish every moment. Because they perish every moment, the killer and the killed also perish every moment. If they perish every moment, who is to blame? "Great king, it is like fire, which is innocent of burning wood; it is also like an ax, which is innocent of cutting down a tree; it is also like a scythe, which is innocent of cutting grass. Suppose a sword kills a man—it is not a person, and so it is innocent, nor is the person to blame. When poison kills a man, it is not a person, and so the poison is not to blame. How can there be a crime? So it is with all the myriad things; there cannot actually be killing, so how can there be a crime? I pray, great king, that you do not allow yourself to give rise to sorrow and a›liction, for it is said:

If one is sorrowful all the time,

The sorrow grows and multiplies.

It is just as sleep indulged in

Grows and becomes intense.

So it is with craving lust

And drinking wine.

"Now there is a great master named Kakuda-kåtyåyana. "

Again, there was a minister named Abhaya.… "Now

there is a great master named Nirgrantha-jñåtiputra.… "

At that time there was a great physician named J∆vaka. He approached AjåtaΩatru and said,

"Can you sleep well?"

The king answered in verse.…

"J∆vaka, my illness is very

serious. I committed the outrageous act of killing the king who was devoted to the Right Dharma. There is no excellent physician, medicine, spell, or careful nursing that can cure 142

Chapter III

my incorrigible illness. Why? Because I outrageously killed my father, the late king, who followed the law of justice in ruling the state and was blameless in his conduct. I feel as if I were a fish on the ground.… A long time ago, I heard a wise man say,

'If a man's acts of body, speech, and mind are not pure, you may be sure that he will definitely fall into hell. '

This is exactly what I am. How could I sleep peacefully? There would not be an excellent physician, unrivaled in the world, whose medicine of the Dharma could remove my pain of ill-" ness.

J∆vaka replied,

"It is wonderful that even though you

committed a crime you have profound remorse in your heart and are full of shame and repentance. Great king, Buddhas and World-honored Ones always teach as follows: There are two good acts that save sentient beings. One is shame and the other is repentance. Shame keeps one from committing evil acts, and repentance leads others to refrain from committing evil acts. Again, shame is shamefulness felt within oneself, and repentance is confession of one's evil acts to others. Further, shame is feeling shame before other people, and repentance is feeling shame before gods. These are called shame and repentance. Those without shame and repentance are not worthy of humans; they are called animals. Because you feel shame and repentance, you respect your parents and teachers. Because you feel shame and repentance, you can maintain harmony with your parents, brothers, and sisters.

"It is wonderful, great king, that you are filled with shame and repentance.…

"You say that there is no one who can cure your illness. You ought to know, great king, that the son of King ¸uddhodana of Kapilavastu—his family name is Gautama and his given name Siddhårtha—naturally attained awakening without a teacher and realized highest, perfect enlightenment.… 143

611b

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He is the Buddha, the World-honored One. Possessed of adamantine wisdom, he can destroy all the karmic evil of sentient beings. It would be wrong to say that he could not.… Great king, the Tathågata has a cousin named Devadatta, who caused disunity in the sangha, hurt the Buddha's body, and killed the nun Lotus. He thus committed three of the [five] grave o›enses. By expounding to him various essentials of the Dharma, the Tathågata lessened his heavy karmic evil. Thus the Tathågata is regarded as a great, distinguished physician. He is unlike the six masters.…

"

[The deceased King Bimbisåra's voice is heard in the air.] "Great king, by committing one grave o›ense, one fully receives retribution for that. By committing two grave o›en ses, one receives two times as much retribution. By committing all five grave o›enses, one receives five times as much retribution. Great king, you certainly know that you cannot escape retribution for your evil acts. I pray, great king, that you quickly go to see the Buddha. People other than the Buddha, the World-honored One, cannot possibly save you. As I feel pity for you, I, too, urge you to take my advice. "

Hearing these words, AjåtaΩatru was filled with fear and his whole body shook with terror. The five parts of his body violently trembled like a plantain tree [in a storm]. He looked upward and replied,

"Who is in heaven? No form is seen; only

a voice is heard.

"

"Great king, I am your father, Bimbisåra. You ought to follow J∆vaka's advice. Do not follow the words of the six ministers who have wrong views. "

Hearing this, the king fainted and fell on the ground. The scabs on his body spread more and grew in intensity, and their stench became even worse. Cooling medicine was applied to the scabs, but they gave forth vapor and their poisonous fever rose ever higher, showing no sign of alleviation. (The six ministers were: Great Minister CandrayaΩas, Pråp-144

Chapter III

tagarbha, a minister named Tattvalabdha, a minister named Sarvår thajña, Great Minister Maçgala, and Abhaya. The six masters were: P¥ra√a-kåΩyapa, Maskar∆-goΩål∆putra, Sañjay∆-vaira†∆ putra, AjitakeΩakambala, Kakuda-kåtyåyana, and Nirgranthajñåtiputra.) It is also stated in the same sutra:119 [The Buddha said:] "Sons of good families, as I have declared, for the sake of King AjåtaΩatru, I will not enter nirvana. You may not understand the profound meaning of this. The reason for this is: 'for the sake of' means for all ordinary beings. 'King

AjåtaΩatru' means all those who commit the five grave o›enses. Also,

'for the sake of' means for all beings subject to conditioned states of existence. I do not dwell in the world for the sake of beings who have attained the stage of non-action. Why? Because one who has attained the unconditioned stage is no longer a sentient being.

'AjåtaΩatru' refers to those possessed of evil passions. Further, 'for the sake of' is for sentient

beings who have not yet seen Buddha-nature. I do not dwell long in the world for those who have seen Buddha-nature. Why? Because one who has seen Buddha-nature is no longer a sentient being.

'AjåtaΩatru' refers to all those who have not yet awakened aspiration for highest, perfect enlightenment.… Again,

'for the sake of' is said of Buddha-nature. 'Ajåta'means

not produced.

'¸atru' means enemy. Because one does not produce Buddha-nature one gives rise to the enemy, that is, the evil passions. Because one gives rise to the enemy, evil passions, one does not see Buddha-nature. When one does not give rise to evil passions one sees Buddha-nature. Because one sees Buddha-nature, one can firmly dwell in the great and complete nirvana. This is what is meant by 'not produced. ' Hence, the

name 'AjåtaΩatru.

'

"Sons of good families,

'

ajåta' means not produced; what

is not produced is nirvana.

'¸atru' refers to worldly matters.

'For the sake of' means not defiled. Because [the Buddha] is 611c

145

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612a

not defiled by any of the eight kinds of worldly concerns, he does not enter nirvana for immeasurable, boundless, and countless kalpas. For this reason, I say, 'For the sake of AjåtaΩatru,

I will not enter nirvana for countless ko†is of kalpas. '

"Sons of good families, the Tathågata's mystic words are inconceivable. The Buddha, Dharma, and Sangha are also inconceivable. Bodhisattva måhasattvas too are inconceivable. The Great Nirvana Sutra (Mahåparinirvå√a-s¥tra) is equally inconceivable.

"

Then the World-honored One, the Great Compassionate Guide, entered the samådhi of moonlight love for the sake of King AjåtaΩatru. Having entered the samådhi the Buddha emitted a great flood of light. The light, which was pure and refreshing, reached the king and shone upon his body. Then the scabs were instantly healed.…

AjåtaΩatru said to J∆vaka,

"He is the foremost of the [five

kinds of] gods. For what reason does he emit this light?" "Great king, it seems to me that this auspicious sign is for your sake. Because you said that there was no excellent physician who could cure your body and mind, he first emits this light to heal your body, and then your mind. "

The king said to J∆vaka,

"Does the Tathågata, the Worldhonored One, deign to think of me?" J∆vaka replied,

"Suppose a man has seven children. When

one of them becomes ill, the parents' hearts lean heavily toward this sick child, though their hearts are not biased. Great king, so it is with the Tathågata. Although he is equally compassionate for all sentient beings, he is especially concerned about those who have karmic evil. The Buddha's compassionate thought is on indolent and unruly persons; he pays little attention to diligent persons. Who are diligent persons? They are the bodhisattvas of the first six stages. Great king, various Buddhas, World-honored Ones, do not perceive sentient beings' family origin, age, wealth, auspicious times, astrological references, craftsmanship, low social status, or status as man or 146

Chapter III

maidservant. They perceive only those sentient beings who possess the good mind. If they have the good mind, the Buddhas' compassionate thought is on them. Great king, you should realize that this auspicious sign is the light the Tathågata sends forth as he enters the samådhi of moonlight love. "

The king then asked,

"What is the samådhi of moonlight

love?"

J∆vaka replied,

"Just as moonlight causes all the blue

lotuses to bloom in clear brilliance, the samådhi of moonlight love causes sentient beings to open up the good mind. Hence, it is called 'the samådhi of moonlight love. ' Great king, just

as moonlight produces joy in the hearts of travelers, this samådhi produces joy in the hearts of those who practice the path of nirvana. Hence, it is called 'the samådhi of moonlight love.…

' It is the king of all good; it is the nectar. It is what all sentient beings love and adore. Hence, it is called 'the samådhi of moonlight love.…

'"

Then the Buddha said to the whole assembly, "Among

the causes and conditions that bring all sentient beings closer to highest, perfect enlightenment, nothing is more important than good friends. For, King AjåtaΩatru, if you did not follow J∆vaka's advice, you would certainly die on the seventh day of next month and fall into the Av∆ci hell. Hence, with the approach of the day of death nothing is more important than a good friend.

"

On the way [to see the Buddha], King AjåtaΩatru had heard that King Vir¥∂haka of ¸råvast∆ burned to death while cruising in a boat and that Bhik≈u Kokålika fell alive into the Av∆ci hell through a cleft that suddenly appeared in the earth. Sunak≈atra, on the other hand, committed various evil acts but all his karmic evil was destroyed when he visited the Buddha. Having heard these stories, AjåtaΩatru said to J∆vaka,

"I have heard these two kinds of stories but I still have anxiety. Since you have come to see me, J∆vaka, I want to ride on the same elephant with you. When I am about to 147

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fall into the Av∆ci hell, hold me tight and keep me from falling. For I have heard in the past that one who has attained the Way never falls into hell.…

"

[The Buddha said,] "Why do you say that you will certainly fall into hell? Great king, all the karmic evil committed by sentient beings is of two kinds: light and heavy. The evil committed with the mind and speech is light. The evil committed with body, speech, and mind is heavy. Great king, when you have committed evil with the mind and speech but not with the body, the retribution you will receive is light. Great king, in the past you did not verbally command that [your father] be killed, you simply ordered that his legs be cut o›. Great king, if you had ordered your vassals to behead him, they would have beheaded him straightaway while he was standing. If they had executed him while he was sitting, you would be innocent. How much less innocent you are, since you did not give such an order.

"Great king, if you are guilty, all Buddhas, World-honored Ones, are also guilty. The reason is that your father, the former king Bimbisåra, always planted roots of good [by making o›erings] to the Buddhas. For this reason, he was able to secure the throne in this life. If the Buddhas had not accepted the o›erings he would not have become king. If he had not become king, you would not have killed him in order to seize the kingdom. So if you are guilty of committing evil by killing your father, we Buddhas are equally guilty. If the Buddhas, the World-honored Ones, are not guilty, how can you alone be guilty?

"Great king, Bimbisåra formerly conceived an evil thought. He went to Mount Vipula; he traversed the moor hunting deer but shot no game at all. He happened to meet a hermit who had acquired the five transcendent powers. Having seen him, the king conceived enmity and an evil thought: 'I have been hunting. The reason I have been unable to shoot any game must surely be that this man has driven the animals away. '

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He then ordered his attendants to kill the hermit. "At the time of death the hermit became enraged; because of an evil thought he had conceived, he lost his transcendent powers. He vowed,

'I am completely innocent. With your

thought and words you have outrageously ordered my execution. In the next life, I will execute you in the same manner with thought and word.

' Hearing this, the king became

remorseful and conducted a burial service for the dead man. "The former king thus received light retribution and escaped falling into hell. How would you, great king, receive the retribution of tortures in hell when you have not done such an act? The former king committed evil and himself received the retribution. How should you be guilty of killing him? You say that your father, the king, was innocent, but was he really innocent? Since he committed evil he received retribution. If he had not committed evil he would not have received retribution. If your father, the former king, was innocent, how could there be retribution? In this world, Bimbisåra received both good and evil recompense. So the recompense he received was actually indeterminate. Because his recompense was indeterminate, your act of killing is also indeterminate. If so, how can it be determined that you will fall into hell?

"Great king, the insanity of sentient beings is of four kinds: 1) the insanity induced by greed, 2) the insanity caused by intoxicating substances, 3) the insanity caused by spells, and 4) the insanity caused by one's karmic conditions from the past. Great king, these four kinds of insanity are found among my disciples. Even though such disciples commit much evil I have never declared that they have broken the precepts. Their acts will not lead them into the three evil realms. If they regain their senses, I do not tell them that they have violated the precepts. Great king, you originally killed your father out of greed for the kingdom. It was in the state of insanity induced by greed that you did this. How is it possible 149

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that you are guilty of committing evil? Great king, it is like a man who kills his mother while drunk but is full of remorse when he becomes sober. You should realize that such an act does not produce retribution. Great king, you were intoxicated with greed. You did not commit that act in the normal state of mind. If it was not committed in the normal state of mind, how could you be guilty?

"Great king, an illustration of a magician may be presented here. At the crossroad he magically creates various forms of people, elephants, horses, ornaments, and robes. Foolish people take these images as real, but the wise know that they are not. So it is with killing. Ordinary people take it as real but Buddhas, the World-honored Ones, know that it is not.

"Great king, it is also like the echo of a voice in the mountain valleys. Foolish people take this as a real voice but the wise know that it is not. So it is with killing. Ordinary people take it as real, but Buddhas, the World-honored Ones, know that it is not.

"Great king, it is also like a person who entertains malicious intent but approaches you with feigned friendship. Ignorant people take this as true friendliness but the wise, knowing thoroughly, realize that it is empty pretense. So it is with killing. Ordinary people take it as real but Buddhas, the World-honored Ones, know that it is not.

"Great king, it is like taking up a mirror and looking at one's image in it. Ignorant people take the reflection as real but the wise, knowing thoroughly, realize that it is not. So it is with killing. Ordinary people take it as real but Buddhas, the World-honored Ones, know that it is not. "Great king, it is like the shimmering of a mirage. Ignorant people take it as water but the wise, knowing thoroughly, realize that it is not. So it is with killing. Ordinary people take it as real but Buddhas, the World-honored Ones, know that it is not.…

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"Great king, it is like enjoying the pleasures of the five sensual desires in a dream. Ignorant people take these pleasures as real but the wise, knowing thoroughly, realize that they are not. So it is with killing. Ordinary people take it as real but Buddhas, the World-honored Ones, know that it is not.

"Great king, I have attained thorough understanding concerning the way of killing, the act of killing, the one who kills, and the consequences of killing, and also freedom from the consequences, but this does not mean that I am guilty of killing. Great king, even if you know about killing, how can this make you guilty? Great king, it is like a man in charge of wine; he knows much about wine but he does not become drunk unless he drinks.

"Again, one who knows about fire does not burn. In the same way, great king, you know about killing but how can that make you guilty? Great king, sentient beings commit various crimes in the daylight and also commit theft in the moonlight, but they do not commit any crime when there is no sun or moon in the sky. It is true that because of the sun and the moon crimes are committed, but they are not really guilty. So it is with killing.…

"Great king, just as nirvana is neither existent nor nonexistent and yet it is existent, so it is with killing. Although it is neither existent nor nonexistent and yet it is existent, it is not existent for one who is repentant and is not nonexistent for one who is not repentant. For one who receives retribution of killing, it is existent. For one who realizes emptiness, killing is considered nonexistent. For one who sees [inherent] entity in each thing, killing is not nonexistent. For one who clings to the view of existence, killing is existent, because such a person receives retribution. One who rejects the view of existence receives no retribution. For one who realizes the eternal presence of nirvana, killing is not existent. For one who does not, it is not nonexistent. One who clings to the eternal pres-151 613a

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613b

ence of nirvana cannot see killing as nonexistent, because such a person receives retribution for evil acts. Thus one who clings to the eternal presence of nirvana cannot see killing as nonexistent. For this reason, although killing is neither existent nor nonexistent, it is described as existent. Great king, sentient beings are so termed as long as they exhale and inhale breath. When the exhalation and inhalation of breath is cut o›, this is called killing. The Buddhas speak of killing in accordance with the common practice in the world.…

"

[AjåtaΩatru said,] "O World-honored One, as I observe things in the world, I see that from a seed of the era√∂a grows an era√∂a tree. I do not see that from a seed of the era√∂a grows a sandalwood tree. I now see for the first time that from a seed of the era√∂a grows a sandalwood tree. I mean that the era√∂a seed is myself and the sandalwood tree is faith that has no root in my heart. By 'having no root' I mean that formerly I did not know what it was to revere the Tathågata, and did not believe in the Dharma and Sangha (i.e., the Three Treasures) either. I describe this as 'having no root. '

World-honored One, had I not encountered the Tathågata, the World-honored One, I would undergo immeasurable su›ering in the Av∆ci hell for immeasurable and countless kalpas. I have now met the Buddha. Having observed the Buddha's virtue, I will destroy with it the evil passions and evil thoughts of sentient beings.

"

The Buddha said,

"Great king, very good. I now realize

that you will unfailingly destroy the evil thoughts of sentient beings.

"

"World-honored One, so long as I can surely destroy evil thoughts of sentient beings, even if I were to dwell in the Av∆ci hell, undergoing pain for immeasurable kalpas for the sake of sentient beings, I would not regard such pain as unbearable. "

At that time, innumerable people of Magadha all awakened aspiration for highest, perfect enlightenment. Because 152

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those innumerable people awakened the great aspiration, King AjåtaΩatru's heavy evil karma became slight. The king, queen, consorts, and court ladies all awakened aspiration for highest, perfect enlightenment. At that time, King AjåtaΩatru said to J∆vaka, "J∆vaka,

even before my death I have already attained the pure heavenly body. Abandoning the short life, I have acquired long life; casting aside the impermanent body, I have gained a body of eternity. I will lead sentient beings to awaken aspiration for highest, perfect enlightenment.… "

Having uttered these words, the disciple of the Buddhas (i.e., AjåtaΩatru) [made o›erings to the Buddha] with various jeweled banners...and praised him with a verse: Your words of truth are exceedingly subtle and wonderful,

Skillful in guidance and in the use of expression; They are a treasury of profound mystic truths. For the sake of the multitude,

You display extensive words to explain the principles; For the sake of the multitudes, you present short explanations.

Being possessed of such words,

You cure the illnesses of sentient beings. If there are sentient beings

Who are able to hear these words, Whether they accept them in faith or not, They will surely come to know the Buddha's teaching. The Buddhas always speak in gentle words, But for some people, they expound in rough words. Their words, both gentle and rough, Are grounded in the highest truth. For this reason, I now

Take refuge in the World-honored One. The Tathågata's words are of one taste, 153

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Like the waters of the great ocean. This we call the highest truth. Hence, there are no meaningless words; What the Tathågata now teaches— The various innumerable teachings— Men and women, old and young, hear And are equally led to the highest truth. [Nirvana] is without cause and without e›ect, Non-arising and non-perishing. So it is called great nirvana. Those who hear the Dharma can have their bonds destroyed.

The Tathågata, for the sake of all beings, Always becomes one's father or mother. Know that all sentient beings Are the Tathågata's children. The World-honored One of great compassion Performed painful practices for the sake of the multitudes,

Like a person possessed by spirits Running about wildly in a frenzy. I have now been able to meet the Buddha And acquired good through the three modes of action; May I transfer the merit accruing from this Toward attainment of the supreme bodhi. I now make o›erings

To the Buddha, Dharma, and Sangha; May I, with the merit of this, Ensure the presence of the Three Treasures in the world.

I have now acquired

Various merits;

May I, with such merits, defeat The four devils of sentient beings. Having met with evil friends, I have committed 154

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o›enses

Which bring retribution in the past, present, and future.

These o›enses I now repent before the Buddha. May I never commit such evils again.

May all sentient beings alike

Awaken aspiration for bodhi

And with concentrated thought always

Be mindful of all the Buddhas of the ten directions. May all sentient beings

Destroy their evil passions forever

And clearly see Buddha-nature

As MañjuΩr∆ does.

Then the World-honored One praised King AjåtaΩatru, "Very good, very good! It should be known that if a person awakens the bodhi-mind, he adorns assemblies of Buddhas. In the past, great king, you have already awakened aspiration for highest, perfect enlightenment for the first time in the presence of Buddha VipaΩyin. From that time until my appearance in the world you have never fallen into hell and undergone su›ering there. You should know, great king, that the bodhi-mind produces immeasurable rewards like this. Great king, from now on be careful to cultivate the bodhimind. The reason is that by doing so you will be able to extinguish immeasurable karmic evil. "

Then King AjåtaΩatru and all the people in Magadha rose from their seats, circumambulated the Buddha three times, took their leave, and returned to the palace city. It is also stated:120

[The Buddha said:] "Sons of good families, King Bimbi såra of Råjag®ha had a son named SudarΩana, who under the influence of previous karma gave rise to atrocious thoughts; he tried to kill his father but had no chance. At that time, a 155

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wicked man, Devadatta, equally under the influence of some karmic cause from the past, produced evil thoughts against me and tried to kill me. Having acquired the five transcendent powers he soon succeeded in establishing a friendly relationship with Prince SudarΩana. "Devadatta demonstrated various miracles to the prince: he disappeared from where there was no exit and reappeared through the gate, or went out through the gate and reappeared from where there was no gate. On another occasion, he manifested an elephant, a horse, an ox, a sheep, a man, and a woman. Having seen these, Prince SudarΩana entertained thoughts of friendship, joy, and respect. Thereupon, he had various things prepared and o›ered them to Devadatta. "The prince next said,

'Great Master, the Saint, I wish to

see måndårava blossoms.

' Then Devadatta immediately

ascended to the Heaven of Thirty-three Gods and tried to obtain blossoms from the gods. But since his merit had already been exhausted, none of the gods gave him blossoms. Failing to obtain the blossoms, he thought,

'Måndåravablossoms have

no sense of "I" or "mine,

" so no crime will be committed even

if I pick them.

' As soon as he tried to pick the blossoms he lost his transcendent powers. He then found himself in Råja g®ha. Full of shame, he was not able to see Prince SudarΩana. "He further thought,

'I will now go to the Tathågata and

ask him to grant me his sangha. If the Buddha agrees, I will be able to give instructions as I please and order about ¸åri putra and others. '

"Then Devadatta came to me and said,

'I request you,

Tathågata, to leave the leadership of the sangha to me. I will expound various teachings to them and transform and train them.

' I replied to this foolish man,

'¸åriputra and others,

having learned the great wisdom, are trusted and respected by the world. Nevertheless, I do not transfer leadership of the sangha to them. How much less would I leave it to the care of a fool like you who deserves to be spat upon!' 156

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"Thereupon, as Devadatta's evil thoughts increased, he said,

'Gautama, even though you now control the sangha, its power will not last long. It will perish before my eyes. '

"As soon as he uttered these words, the earth shook six times. As Devadatta fell to the ground, a violent wind arose about his body, blowing up dust and covering and soiling his body with it. Seeing this bad omen, Devadatta made this remark,

'If I am doomed to fall into the Av∆ci hell in this present life, I will take revenge of the great evil done to me. '

"Then Devadatta stood up and went to see Prince SudarΩana. Seeing him, SudarΩana asked the master, 'Why

do you look so emaciated and sorrowful?' "Devadatta replied,

'I am always like this. Did you not know?' SudarΩana said,

'Please explain the reason. What is the cause of this?' Devadatta said, 'I have become your close

friend. Those outside the palace abuse you, saying you are in the wrong. When I hear this, why should I not feel sorrow?' "Prince SudarΩana further said, 'How do the people of the

kingdom abuse and insult me?' Devadatta replied, 'They abuse

you, calling you "Unborn Enemy. "' SudarΩana asked,

'Why

do they call me "Unborn Enemy"? Who made this name?' "Devadatta answered,

'Before you were born all the soothsayers predicted, "This child, when born, will surely kill its father.

" For this reason, people outside the palace all called you "Unborn Enemy.

" Those inside the palace, however, called you "SudarΩana" in order to spare your feelings. Having heard the soothsayers' words, Queen Vaideh∆, after the delivery, dropped you from the top of the tower. When you hit the ground one of your fingers was broken. For this reason, people also called you "Broken-Fingered.

" When I heard this, I was so full of sorrow and resentment that I could not tell this to you. '

"Devadatta, relating this and other pernicious stories to the prince, instigated him to kill his father. He said, 'If you

kill your father I will kill the mendicant Gautama. '

"Thereupon, Prince SudarΩana asked a minister named 157

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Var≈a kåra,

'Why did the great king give me the name "Un born Enemy"?' In reply the minister told him all that had happened, which was the same as Devadatta's explanation. On hearing this, SudarΩana together with the minister seized his father, King Bimbisåra, confined him in a place outside the palace, and ordered the four kinds of soldiers to guard it. Hearing this, Queen Vaideh∆ immediately went to see the king. But the guards under strict order of the king intercepted her and did not allow her to enter. Angered by this, the queen rebuked them.

"Then the guards reported to the prince, 'The wife of the

great king wishes to see your father the king. Should we allow her in or not?' Hearing this, SudarΩana became enraged. He immediately went to his mother, grasped her by the hair, drew his sword, and was about to kill her. "Then J∆vaka said to the great king,

'Since the founding

of this kingdom, no woman has ever been executed, however serious her o›enses may be. How would you kill the woman who gave birth to you?'

"SudarΩana, hearing this, followed J∆vaka's advice and let go of his mother. But he stopped supplying the great king with clothing, bedding, food, drink, and medicine. Seven days passed, and the king's life ended.

"Seeing his father's death, Prince SudarΩana became remorseful. Minister Var≈akåra taught him various evil views, saying,

'Great king, all kinds of acts are blameless. Why are you remorseful?' J∆vaka further said,

'Great king, you must

know that this act of yours involves a twofold evil: one is killing your father and the other is killing a stream-winner. Apart from the Buddha there is no one who can remove your evil.

' King SudarΩana said,

'The Tathågata is pure and free

of defilement. How would he see such an evil man as me?' "Sons of good families, I was aware of this happening. I said to Ånanda,

'After three months I will enter nirvana. '

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Hearing of this, SudarΩana immediately came to see me. As I expounded the Dharma to him, his heavy karmic evil became slight and he attained the faith that has no root in him. "Sons of good families, having heard my words my disciples failed to understand my intent and said, 'The Tathågata

has declared that he would enter complete nirvana. ' Sons of

good families, there are two kinds of bodhisattvas: bodhisattvas in the true sense and those in provisional name only. Bodhisattvas in provisional name only, on hearing that I would enter nirvana in three months, all fell into regressive thoughts, saying,

'If the Tathågata is subject to impermanence and will not dwell in the world [forever], what should we do? In order to resolve this matter [of impermanence] we have undergone great pain for countless lifetimes. The Tathågata, the World-honored One, has perfected and is possessed of immeasurable merit; still, he cannot destroy the devil of death. How then could we ever destroy it?'

"Sons of good families, for the sake of such bodhisattvas I declare,

'The Tathågata is eternally abiding and immutable. '

If my disciples, hearing this, fail to understand my intent they will say,

'The Tathågata will ultimately never enter nirvana. '"

From the words of truth of the Great Sage, we see that when the three kinds of people who are di›icult to save, or those with the three kinds of illness that are di›icult to cure, entrust themselves to the Universal Vow of great compassion and take refuge in the ocean of faith of Other-Power, the Buddha arouses compassion for them and cures their illness; in other words, he takes pity on them and heals their sickness. It is like the excellent medicine of ma√∂a that cures all illnesses. Beings of the defiled world, the multitudes full of depravity and evil, should seek to attain true adamantine faith. They should hold fast to the Primal Vow, the excellent medicine of ma√∂a. This one should realize. In various Mahayana sutras, beings who are di›icult to save are mentioned. TheLarger Sutra says,

"Excluded are those who

159

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commit the five grave o›enses and abuse the Right Dharma. " It

is also said,

121 "Excepted are those who commit the evil acts that would consign them to the Av∆ci hell and those who abuse the Right Dharma and the sages.

" The Contemplation Sutra clarifies

that those who commit the five grave o›enses can attain birth but does not state that those who abuse the [Right] Dharma can. The Nirvana Sutra speaks of the beings who are di›icult to save and the illnesses that are di›icult to cure. How should we understand [di›erent expositions in] these teachings of truth? It is stated in the Commentary on Vasubandhu's Discourse on the Pure Land:

Question: The Larger Sutra says,

"Aspirants for birth [in the

Pure Land] will all attain birth, except those who have committed the five grave o›enses and abused the Right Dharma. "

The Contemplation Sutra says,

"Those who have committed

the five grave o›enses and the ten evil acts as well as various other evils will also attain birth.

" How do you harmonize

these [di›ering] descriptions in the two sutras? Answer: The [Larger] Sutra mentions the commission of the two gravest evils, namely, the five grave o›enses and abuse of the Right Dharma. Since one has committed those two kinds of evils one is not able to attain birth. The other sutra mentions only the commission of the ten evil acts and the five grave o›enses; it does not mention abuse of the Right Dharma. Since one has not abused the Right Dharma one is able to attain birth.

Question: If there is a man who has committed the five grave o›enses but not abused the Right Dharma, he will, according to the [Contemplation] Sutra, be able to obtain birth. Suppose there is a man who has abused the Right Dharma but has not committed the five grave o›enses. If he desires birth in the Pure Land, will he be able to attain it? Answer: He who has committed the transgression of abusing 160

Chapter III

the Right Dharma will not be able to attain birth, even though he has not committed any other evils. For what reason? The [Perfection of Great Wisdom] Sutra (Mahåprajñåpåramitås¥tra) says: Those who have committed the five grave o›enses will fall into the great Av∆ci hell, where they will receive retributions of the grave evils in various ways for one kalpa. Those who have abused the Right Dharma will also fall into the great Av∆ci hell. When the period of one kalpa comes to an end, they will be sent to the great Av∆ci hell of another world. In this way, such evildoers will consecutively pass through a hundred thousand great Av∆ci hells. The Buddha thus did not mention the time of their release [from the Av∆ci hells]. This is because the transgression of abusing the Right Dharma is extremely grave. Further, the Right Dharma refers to the Buddha-Dharma. Such ignorant persons have abused it; therefore, does it stand to reason that they should seek birth in a Buddha land? If they seek birth merely from a desire to enjoy pleasures, it is as if they sought to attain ice that is not made from water or fire that does not produce smoke. Is it not contrary to reason that they would be able to attain birth?

Question: What is the act of abusing the Right Dharma? Answer: If one says,

"There is no Buddha,

" "There is no

Buddha-Dharma,

" "There is no bodhisattva,

" or "There is no

Dharma for bodhisattvas,

" such views, held firmly in the

mind by one's own reasoning or by listening to others' teachings, are called "abusing the Right Dharma. "

Question:The fault of holding such views belongs only to those who hold them. What su›ering does it cause to other beings which makes it more serious than the five grave o›enses? Answer: If there were no Buddhas or bodhisattvas who edify 161

Kyøgyøshinshø

living beings by teaching them ways of both worldly and supramundane good, how could they know about [the Confucian moral virtues, namely,] benevolence, righteousness, propriety, knowledge, and sincerity? The result would be that all worldly good, such as those virtues, would perish and there would be no wise men and holy sages [who practice the way of supramundane good]. You only know of the gravity of the five grave o›enses. You are not aware that they arise from the absence of the Right Dharma. For this reason, abusing the Right Dharma is the gravest of all evils. Question: Sutras explaining the law of karma state that it is like a balance; a heavier object pulls it down. According to the Contemplation Sutra, those who have committed the five grave o›enses and the ten evil acts as well as various other evils will fall into the evil realms, where they will pass many kalpas undergoing immeasurable su›ering. If, however, at their death they meet a good friend who urges them to recite the Name,

"Homage to the Buddha of Infinite Life,

" and

accordingly they repeat it ten times continuously with sincere heart, then they will obtain birth in the Pure Land of Peace and Bliss. There they will join those who are rightly established in the Mahayana path. Thus, they will not retrogress [from the attainment of enlightenment] and will forever be free from various su›ering in the three evil realms. How do you explain this in the light of [the law of karma according to which a heavier karma] pulls one down? Furthermore, from the beginningless past, sentient beings have been given to acts of various defilements, and so they are tied to the three worlds. If, as you say, they can attain liberation from the three worlds by mere mindfulness of Amida Buddha with ten repetitions of his Name, what will become of the bondage of karma?

Answer: You consider the bondage of karma, such as the five 162

Chapter III

grave o›enses and the ten evil acts, as heavy, and the ten repetitions of the Name by a person of the lowest level of the lowest grade as light. And so you contend that such an evildoer will first fall into hell owing to his evildoing and thus be tied to the three worlds. Now let us examine the weight of karmic evils in the light of Buddhist principles. It is dependent on 1) state of mind, 2) the object, and 3) the degree of concentration, and not by length of time. 1. State of mind: The evildoer in question has committed evils in his false and perverted state of mind, whereas the ten repetitions of the Name arise when he hears the teaching of true reality from a good friend who consoles him by various skillful means. One is truthful and the other false. How can they be compared with each other? Suppose there is a room that has been dark for a thousand years. If a light is cast into the room even for only a short while, the room will instantly become bright. How could the darkness refuse to leave because it has been there for a thousand years? This is what is meant by "state of mind.

"

2. The object: The evildoer with deluded thoughts has committed evils against other sentient beings who have also come into existence as the result of evil passions and deluded thoughts. The ten repetitions of the Name arise from the unsurpassed faith by taking as object the Name of Amida Tathågata of a glorious body of skillful means that comprises immeasurable merits that are true and pure. Suppose a man is hit by a poisoned arrow that has pierced his sinews and broken a bone. If he hears the sound of a drum treated with a special antidote, the arrow will instantly come out and the poison will be removed. It is stated in the ¸¥raçgama [Samådhi] Sutra:122

A parable may be given to a medicine called Remover. If, in the battlefield, it is applied to a drum, those who hear the sound of the drum will have the arrows extracted and 615b

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the poison removed. So it is with bodhisattva mahåsattvas. If they dwell in the Ω¥raçgama samådhi or hear its name, the arrows of the three poisons will spontaneously come out.

How could the arrow stuck in the body be too deep to come out when the sound of the drum is heard? Also, how could the poison be too strong to be removed? This is what is meant by "the object.

"

3. The degree of concentration: The evildoer has committed transgressions with a thought that anticipates the result and is, therefore, mixed with other thoughts. The ten repetitions of the Name are based on a state of mind which does not anticipate results and is, therefore, not mixed with other thoughts. This is what is meant by "degree of concentration. "

From the above examination of these three matters, it is clear that the ten repetitions of the Name are stronger [than the five grave o›enses or the ten evil acts] and so this "stronger" karma prevails, enabling the evildoer to escape from the three [painful] states of existence. Thus there is no discrepancy between the two sutras.

Question: How long is "one thought"?

Answer: There are a hundred and one arisings and perishings [of a dharma] in one moment; there are sixty such moments in one thought-moment. The term "thought" under discussion does not have this temporal meaning. The ten repetitions of the Name are ten consecutive thoughts of Amida Buddha not mingled with other thoughts, whether they arise from contemplation of his entire body or part of it, depending on the conditions. [Ten] repetitions of the Name should be interpreted in the same way.

Question: If our thoughts settle on some other thing [than Amida], we can collect and redirect them [to him]. We can, in this way, count the number of the Nembutsu thoughts. But 164

Chapter III

when the number of repetitions of the Name is knowable, they cannot arise one after another without interruption. When we concentrate and focus our thoughts [on the Name], how can we count the number of them?

Answer: When the [Contemplation] Sutra speaks of "ten times,

" it simply means to show that the karmic force necessary for birth in the Pure Land is accomplished [by this act]. We do not need to know the [exact] number of [repetitions]. As it is said, the summer cicada has no knowledge of spring or autumn. How could this insect know it is summertime? Those who know this speak like that. Likewise, only those who have transcendent faculties can tell that the karmic force necessary for birth in the Pure Land is accomplished by ten repetitions of the Name. We have only to remember Amida continuously, thought after thought, without thinking of other things. Why is it necessary to know the number of repetitions of the Name? But if you must know it there is a method. Follow the method that has been transmitted orally [from master to disciple]. This method should not be written down. The Master of Kuang-ming Temple says:123

Question: According to the Forty-eight Vows, only those who commit the five grave o›enses and those who abuse the Right Dharma are excluded from attainment of birth. Here, in the passage of the Contemplation Sutra on the lowest grade of the lowest class, it is disclosed that those who abuse the [Right] Dharma are rejected but those who commit the five grave o›enses are saved. What is the implication of this? Answer: This matter is to be understood as a teaching to prevent us from doing evil. In the Forty-eight Vows those who abuse the [Right] Dharma and those who commit the five grave o›enses are excluded from salvation, for these two kinds of evil are the gravest of all karmic hindrances. If sentient beings commit them, they will at once fall into the Av∆ci 165

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hell, where they are tormented for many kalpas without any chance of escape. Fearing that we would commit these two kinds of o›enses, the Tathågata, through skillful means, forbids us to commit them, saying that o›enders will not attain birth. This does not mean that they are not really saved and embraced.

When it is disclosed in the passage on the lowest grade of the lowest class that those who commit the five grave o›enses are saved but those who abuse the [Right] Dharma are excluded, it is because the beings of this group have already committed the five grave o›enses and so they should not be abandoned and left to revolve in transmigration. Thus Amida, awakening great compassion, enfolds them and brings them to the Pure Land. Since, in this case, the o›ense of abusing the [Right] Dharma has not yet been committed, in order to prevent them from doing so, it is stated that if one abuses the [Right] Dharma, one will not attain birth. This is said of the karmic evil that has not yet been committed. If one has committed this o›ense, one is still enfolded by Amida and brought to the Pure Land. Although such an o›ender is able to attain birth there, he will be enclosed in a lotus bud and pass many kalpas in that state.

While these o›enders stay in the lotus buds they have three obstructions: first, they cannot see Buddhas and a host of sages; second, they cannot hear the Right Dharma; third, they cannot visit Buddha lands to make o›erings to the Buddhas. Apart from these obstructions they are free of various su›ering, as it is said in the sutras, "they are like monks

who have entered the pleasure of the third meditation heaven.

" One should know that although they are enclosed in the lotus buds for many kalpas, is this not far better than undergoing various torments in the Av∆ci hell for many kalpas? This matter has been explained as a teaching to prevent us from doing evil. 166

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He also says:124

The Pure Land is forever free of abusive language and hatred; all are equal and there is no sorrow or a›liction. Humans and gods, whether good or evil, can all go to be born there. Upon reaching that land their distinctions no longer exist. Being the same in their spiritual attainment, they dwell in the stage of non-retrogression. What made this so? When Amida was in his causal stage, under the guidance of Buddha LokeΩ vara råja, he abandoned the throne and left his home. He then awakened the mind of compassion and wisdom and widely proclaimed the Forty-eight Vows. Through the Buddha's Vow-Power, those who have committed the five grave o›enses and the ten transgressions can have their karmic evil removed and attain birth. Whether they are those who have abused the [Right] Dharma or those lacking the seed of Buddhahood (icchantikas), all attain birth if they convert their minds. The five grave o›enses are explained as follows:125 According to Tzu-chou, there are two traditions concerning the five grave o›enses. One is the five grave o›enses in the tradition of the three vehicles: 1) intentionally killing one's father; 2) intentionally killing one's mother; 3) intentionally killing an arhat; 4) destroying the harmony of the sangha with perverted views; and 5) with evil intent causing blood to flow from the Buddha's body. These are called "grave" [literally,

"going against"] because they

go against the field of benevolence and the field of merits. Those who commit these grave o›enses, when their bodies perish and their life ends, definitely fall into the Av∆ci hell where they undergo pain without interruption for one great kalpa. Hence, these o›enses are called "the karma bringing about uninterrupted pain. "