T2646 Kyōgyōshinshō On Teaching, Practice, Faith, and Enlightenment

Chapter VI

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Revealing the Transformed Buddhas and

Lands

[General Exposition]

I reverently present the Transformed Buddhas and Lands: the Buddhas are like the one taught in the Contemplation Sutra, that is, the Buddha described in the contemplation of the true Buddha body. The lands are the various forms of the Pure Land specified in the Contemplation Sutra and also the land presented in the Sutra on the Bodhisattvas Dwelling in the Womb (P'u sa ch'u t'ai ching), that is, the realm of sloth and pride. They are also described in the Larger Sutra as the castle of doubt and the womb palace. [The Nineteenth Vow Teaching]

Here we find that even if the multitudes of this defiled world, the depraved and evil sentient beings, have departed from the ninetyfive wrong paths and entered the Dharma gates, such as the imperfect and perfect, provisional and true, it is extremely di‡cult to find true followers and rare indeed to meet real ones; false practitioners are numerous and nominal ones are innumerable. Thereupon, ¸åkyamuni Buddha guides the multitudes of beings by disclosing the store of merit, and Amida Tathågata made the Vow through which he saves sentient beings. We already have the compassionate Vow, which is called "the vow of performing meritorious acts,

" "the vow of Amida's appearance at one's deathbed, " "the vow of Amida's appearance at one's death to guide one to birth in the Pure Land, " and "the vow of

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Amida's coming to receive the aspirant"; it can also be called "the vow of sincere mind and aspiration.

"

Here the [Nineteenth] Vow says in the Larger Sutra: If, when I attain Buddhahood, sentient beings in the lands of the ten directions who awaken aspiration for enlightenment, do various meritorious deeds, and sincerely desire to be born in my land, should not, at their death, see me appear before them surrounded by a multitude of sages, may I not attain perfect enlightenment.

It is stated in the Sutra of the Lotus of Compassion, on Great Charity":158

"Chapter

When I have realized highest, perfect bodhi, those sentient beings in the immeasurable, uncountable, and innumerable Buddha lands who awaken aspiration for highest, perfect bodhi and cultivate roots of goodness, desiring to be born in my land, will see me appear before them at their death, surrounded by a host of sages. Seeing me, they will, in my presence, attain joy in their hearts. By virtue of the merit of seeing me they will be freed of all hindrances and, after death, will be born in my land.

The statement concerning fulfillment of this [Nineteenth] Vow is found in the passage on the three grades of aspirants159 and the passages from the Contemplation Sutra on the meditative good and the non-meditative good in the nine levels of aspirants. The Larger Sutra states:

Again, the bodhi tree of the Buddha of Infinite Life is four million li in height and five thousand yojanas in circumference at its base. Its branches spread two hundred thousand li in each of the four directions. It is a natural cluster of all kinds of precious stones and is adorned with the kings of jewels, namely, moonbright ma√∆-gems and ocean-supporting wheel gems.…

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Ånanda, when humans and devas of that land see the bodhi tree, they will attain three insights: first, insight into reality through hearing the sacred sounds; second, insight into reality by being in accord with it; and third, insight into the non-arising of all dharmas. These benefits are all bestowed by the majestic power of [the Buddha of Infinite Life], the power of his Original Vow, his perfectly fulfilled vow, his clear and manifest vow, his firm vow, and his accomplished vow.… Again, the halls, monasteries, palaces, and pavilions are spontaneous apparitions, all adorned with the seven kinds of jewels and hung with curtains of various other jewels, such as pearls and moonbright ma√∆-gems.

Inside and out, to right and left, are bathing ponds. Some of them are ten yojanas in length, breadth, and depth; some are twenty yojanas; others, thirty; and so on, until we come to those measuring a hundred thousand yojanas in length, breadth, and depth. They are full to the brim with the water that possesses the eight excellent qualities, clear, fragrant, and tasting like nectar.

It is also stated in the same sutra:

Those in the embryonic state dwell in palaces as high as a hundred yojanas or five hundred yojanas, where they spontaneously enjoy pleasures as do those in the Heaven of the Thirty-three Gods.

Then Bodhisattva Maitreya said to the Buddha, "Worldhonored One, for what reason are some of the inhabitants of that land in the embryonic state and the others born by transformation?" The Buddha replied,

"Maitreya, if there are sentient

beings who do various meritorious deeds, aspiring for birth in that land while still entertaining doubt, such beings are unable to comprehend the Buddha wisdom, inconceivable wisdom, ine›able wisdom, boundless Mahayana wisdom, and incomparable, unequaled, and unsurpassed supreme wisdom. 235

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Although they doubt these wisdoms, they still believe in retribution for evil and reward for virtue and so cultivate a store of merit, aspiring for birth in that land. Such beings are born in a palace, where they dwell for five hundred years without being able to behold the Buddha, hear his exposition of the Dharma, or see the hosts of bodhisattvas and Ωråvakas. For this reason, that type of birth in the Pure Land is called the "embryonic state"

.… Maitreya, you should know that those

born by transformation are possessed of supreme wisdom, while those in the embryonic state lack that wisdom.… "

The Buddha said to Maitreya,

"Let us suppose that a

wheel-turning monarch has a special chamber that is adorned with the seven kinds of jewels and provided with curtained couches and silken banners hanging from the ceiling. If princes have committed an o›ense against the king, they are taken to that chamber and fettered with gold chains.… "

The Buddha said to Maitreya,

"Those beings born within

the lotus buds are like that. Because of their doubt of the Buddha's wisdom, they have been born in palaces.… If those beings become aware of the faults committed in their former lives and deeply repent, they can, as they wish, leave [there].… Maitreya, you should know that the bodhisattvas who allow doubt to arise lose great benefits. "

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

The Buddha said to Maitreya,

"Suppose there are sentient

beings who, while harboring doubt, accumulate roots of good and seek to realize the Buddha wisdom, the all-pervasive wisdom, the inconceivable wisdom, the unequaled wisdom, the majestic wisdom, and the vast and extensive wisdom. They are unable to establish faith in their roots of good. For this reason, they dwell within the palace for five hundred years.… Ajita, as you observe those of excellent wisdom, you will see them born transformed in lotus flowers through the power 236

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of vast wisdom and sitting with their legs crossed. When you observe the inferior aspirants…, you will find that they cannot practice various meritorious acts. Hence, they will not be able to serve the Buddha of Infinite Life. These people have become so because of the faults of doubt in the past.… "

The Buddha said to Maitreya,

"So it is, so it is. They plant

roots of good while harboring doubt, and seek to realize various wisdoms, from the Buddha wisdom to the vast and extensive wisdom. They are unable to establish faith in their own roots of good. Since they have awakened faith through hearing the Buddha's Name, even though born in his land they will be enclosed in the lotus buds and will not emerge from there. These beings dwell in the lotus matrix, feeling as if they were in a garden or palace.

"

The Larger Sutra states:

[B]odhisattvas of lesser practices and those who have performed small acts of merit, whose number is beyond calculation, will all be born there. It is also stated:160

How much more incalculable are other bodhisattvas who are born there with small roots of good!

The Master of Kuang-ming Temple says in his Commentary:161 Some of them are enclosed within the lotus buds, unable to emerge from there; some are born in the borderland, and others fall into the womb palace. Master Kyeong-heung says:162

Because of doubting the Buddha wisdom, although they are born in that land they stay in the borderland and are not benefited by the Buddha's guidance. If you receive birth in the embryonic state, you must, by all means, reject it. 237

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In the Collection of Essential Passages Concerning Birth by the Master of Shuryøgon-in (Genshin), the following passage is quoted from Master Huai-kan's Discourse:163 Question: The Sutra on the Bodhisattvas Dwelling in the Womb, fascicle two, says,

In the western direction, twelve ko†is of nayutas from this Jambudv∆pa, is the realm of sloth and pride.… Sentient beings who have awakened aspiration for birth in the land of Amida Buddha are all deeply attached to this realm, and so are unable to advance to the land of Amida Buddha. Only rarely, one out of ko†is of millions of people can attain birth in the land of Amida Buddha. A question arises regarding the statement of this sutra: Is there any possibility of attaining birth there? Answer: In the Discourse Clearing Doubts about the Pure Land Teaching (Shih ching t'u ch'ün i lun), Huai-kan quotes again the passage of Master Shan-tao, which has been quoted before, to answer this question, and he further adds: The sutra says below,

"For what reason? Because they

are indolent and complacent and so their resolution is not firm.

" Hence, we know that those who engage in sundry practices are people of weak resolution. For this reason, they are born in the realm of sloth and pride. If you solely perform this act (reciting the Nembutsu), without engaging in sundry practices, your resolution is firm, and so you will definitely be born in the Land of Utmost Bliss.… Again, those who are born in the Pure Land of Recompense are very few, and those who are born in the Transformed Pure Land are not few. Thus the di›erent exposition in this sutra does not diverge from the teaching of the [three Pure Land] sutras.

Thereupon, when I contemplate the exposition of the Master 238

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of Shuryøgon-in (i.e., the Collection of Essential Passages Concerning Birth), I find that in the "Chapter on Verification of the Nembutsu,

" he clarifies the Eighteenth Vow as the special vow of all special vows. He urges those who engage in meditative and non-meditative good as taught in the Contemplation Sutra to realize that they are people of extremely heavy evil karma and simply to recite Amida's Name. Monks and laypeople of this defiled world should reflect on their own capacities. This one should know. [Explicit and Implicit Teachings

of the Three Pure Land Sutras]

Question: Are the three minds in the Larger Sutra and those in the Contemplation Sutra the same or di›erent?

Answer: When I carefully read the Sutra on the Contemplation of the Buddha of Infinite Life according to the intent of the commentator (Shan-tao), I find that there is an explicit meaning and an implicit, hidden, and concealed meaning.

In its "explicit" aspect, [the sutra] presents the meditative and non-meditative good acts and sets forth the three levels of aspirants and the three minds. The two kinds of good acts and the three meritorious acts, however, are not the true cause for birth in the Recompensed Land. The three minds held by various types of aspirants are based on their self-power and are individually di›erent, and so they are not the same as the One Mind of Other-Power. [The good acts] are the provisional means that the Tathågata especially provided and the roots of good with which one adoringly aspires for the Pure Land. This is the sutra's message—its explicit meaning. In its "implicit" aspect, [the sutra] discloses the Tathågata's Universal Vow and reveals the One Mind of Other-Power which ensures birth for all beings. Through the outrageous acts of Devadatta and AjåtaΩåtru, ¸åkyamuni disclosed, with a smile, his original intention. Through Vaideh∆'s selection of [Amida's land] in particular, Amida's Primal Vow of great compassion was revealed. This is the implicit meaning of the sutra.

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Hereupon, when the [Contemplation] Sutra says, "I entreat

you, O sunlike Buddha, to teach me how to visualize a land of pure karmic perfection,

" the "land of pure karmic perfection" is the Land of Recompense established by the Primal Vow. "[T]each me

how to contemplate" is the provisional means; "teach me how to attain samådhi" refers to adamantine true faith. When the sutra says,

"Fix your thoughts upon and contemplate the person of pure karmic perfection in that Buddha land, " it teaches us to contemplate the Tathågata of Unhindered Light shining throughout the ten directions which has come into existence through the Primal Vow.

"I shall describe it to you in detail with various illustrations" refers to the thirteen contemplations. "You are unenlightened and

so your spiritual powers are weak and obscured" shows that [Vaideh∆] is one of the evil persons suited for the teaching of birth in the Pure Land.

"The Buddha Tathågatas have special ways [to enable you to see afar]" shows that various meditative and nonmeditative good acts are provisional teachings. "[T]hrough the

Buddha's power, even I have now been able to see the land" implies Other-Power.

"[A]fter the Buddha's passing sentient beings… "

shows that sentient beings of the future are precisely the beings to be led to birth in the Pure Land. "[If your perception agrees

with the sutra], it is called the attainment of the general perception of the Land of Utmost Bliss" indicates that the meditative practice is di‡cult to accomplish.

"While in this life, you will attain the Nembutsu samådhi" shows that the benefit of accomplishing the meditative practice is the attainment of the Nembutsu samådhi. This indicates that the meditation course is a provisional teaching. "Those who have these three kinds of faith (i.e., the three minds) will certainly be born there" and "there are three other kinds of sentient beings who also attain birth" show that three kinds of three minds and two kinds of birth are distinguished for the three levels of aspirants.

I truly know that this [Contemplation] Sutra has both the explicit and the implicit, hidden, and concealed meanings. 240

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I will now discuss the similarities and di›erences between the three minds of the two sutras; this matter requires careful consideration. The message of the Larger Sutra and that of the Contemplation Sutra are di›erent in their explicit meaning, but the same in their implicit meaning. This we should know. Hereupon, the Master of Kuang-ming Temple says:164 The Lord Preacher of this Sahå world, responding to [Vaideh∆'s] request, opened widely the essential gate to the Pure Land, and the Capable One of the Land of Peace and Bliss revealed the Universal Vow that manifests his special intent. The essential gate refers to the two courses of meditative and non-meditative good acts. Meditative practice consists in stopping wandering thought and concentrating the mind; non-meditative practice lies in ceasing to do evil and performing good. Aspirants are taught to aspire for birth by transferring the merit of these two practices [to that end]. The Universal Vow is set forth in the Larger Sutra. He also says:165

The Contemplation Sutra has the Buddha-contemplation samådhi as its essence; it also has the Nembutsu samådhi as its essence. Its basic theme is to attain birth in the Pure Land by singlemindedly making aspiration for birth and transferring the merit of one's practice to it. Question: Concerning whether its teaching is Mahayana or Hinayana, in which of the two pi†akas is this sutra included and in which of the two teachings is it contained? Answer: The Contemplation Sutra is included in the bodhisattva-pi†aka and contained in the sudden teaching. He also says:166

"Thus [have I heard]" implies the teachings, that is, the meditative and non-meditative teachings. "Thus" is the word

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indicating something definitely. Those who perform practices definitely gain benefit. This shows that the Tathågata's words are unerring. Hence,

"thus.

"

Further,

"thus" means "as sentient beings wish.

" In accordance with their wishes, the Buddha saves them. The correspondence between the beings and the teaching is indicated by "thus.

" Hence,

"thus.

"

Further,

"thus" shows the way the Tathågata expounds the Dharma. He expounds the gradual teaching as such; he expounds the sudden teaching as such; he expounds forms as such; he expounds emptiness as such; he expounds the teaching for humans as such; he expounds the teaching for devas as such; he expounds the Hinayana as such; he expounds the Mahayana as such; he expounds the nature of ordinary beings as such; he expounds the nature of sages as such; he expounds cause as such; he expounds result as such; he expounds pain as such; he expounds pleasure as such; he expounds things far as such; he expounds things near as such; he expounds sameness as such; he expounds di›erence as such; he expounds purity as such; he expounds defilement as such; he expounds all dharmas in millions of di›erent ways. The Tathågata's insightful observation is clear and manifest. He performs practices in accord with his wishes, benefiting the beings in di›erent ways. The results of his acts agree with the nature of the Dharma and are free of errors. This is described as "thus.

" Hence,

"thus.

"

He also says:167

The passage from "whoever wishes to be born in his land" to "[these three] are called the pure karma" urges people to practice the three meritorious acts. This shows that the capacities of all sentient beings are divided into two kinds: one is meditative and the other is non-meditative. If only the meditative practice were set forth, it would not be applicable to all beings. For this reason, the Tathågata, out of skillful 242

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means, provided the three meritorious acts to accommodate those who have distracted minds.

He also says:168

There are two kinds of true and sincere [acts]: one is true and sincere [acts] for self-benefit and the other is true and sincere [acts] for benefiting others. True and sincere [acts] for selfbenefit are further distinguished into two; first is to stop one's own and others' evil acts and abandon this defiled world with the true and sincere mind, and also seek to do as all bodhisattvas do to stop all evils, whether walking, standing, sitting, or lying down. Second is to promote, with the true and sincere mind, good acts for oneself and others, whether ordinary people or sages. As for the verbal act to be performed with the true and sincere mind, one praises Amida Buddha and his two fruits of reward—beings and lands. Further, as the verbal act to be performed with the true and sincere mind, one speaks disapprovingly of the pain and evil of one's own and others' two kinds of recompense—beings and environment—such as the three worlds and the six realms of existence. Again, one praises good acts performed by all sentient beings in their three modes of action. If their acts are not good, one should respectfully keep distant from them and not rejoice in such acts. Further, as the bodily act to be performed with the true and sincere mind, one worships and reveres with joined hands Amida Buddha and his two fruits of reward—beings and lands—and makes o›erings to them with the four kinds of gifts. Also, as the bodily act to be performed with the true and sincere mind, one loathes and shuns one's own and others' two kinds of recompense—beings and environment—such as the three worlds of samsara. Again, as the mental act to be performed with the true and sincere mind, one contemplates, observes, and is mindful of Amida and his two fruits of reward—beings and lands—feeling as if they were before one's eyes. Also, as the mental act to be performed with the 243

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true and sincere mind, one loathes and shuns one's own and others' two kinds of recompense—beings and environment— such as the three worlds of samsara.…

Further, one deeply and decisively believes that ¸åkyamuni Buddha expounds in the Contemplation Sutra the three meritorious acts, nine grades of aspirants, and two kinds of good—meditative and non-meditative—and verifies and praises Amida Buddha's two fruits of reward—beings and lands—in order to lead people to adore and aspire for the Pure Land.…

Further, deep faith with deep mind is to establish one's belief resolutely on a firm basis, thereby practicing in accord with the teaching, removing doubt forever, and remaining steadfast and unmoved by all di›erent understandings, di›erent practices, other teachings, other views, and biases.… Next, concerning establishing one's belief about practice, there are two kinds of practice: one is right practice and the other is sundry practices. Right practice is to engage solely in the practices as prescribed in the sutras that teach the way to birth in the Pure Land. What is this practice? It is to chant singlemindedly only the Contemplation Sutra, the Amida Sutra, and the Sutra on the Buddha of Infinite Life (i.e., the three Pure Land sutras). It is also to concentrate on, think of, observe, and be mindful of the twofold glorious reward of the Pure Land. When one worships, one should singlemindedly worship Amida Buddha alone. When one recites a name, one should singlemindedly recite Amida's Name alone. When one praises and makes o›erings, one should singlemindedly praise and make o›erings [to Amida] alone. This is right practice.

Further, right practice is divided into two. One is to recite Amida's Name singlemindedly, whether walking, standing, sitting, or lying down, with uninterrupted, continuous thought and without regard to the length of practice. This is called the act of right assurance, for it is in accord with the Buddha's 244

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vow. If one engages in worship, chanting, and so forth, these are called auxiliary acts. Other forms of good than these two kinds of practice are all called sundry practices. When one performs the act of right assurance and auxiliary acts, one feels close to Amida and one's mindfulness continues without interruption; hence, they are called "uninterrupted [practices]. " If one engages in sundry practices,

one's thought is constantly interrupted. Although birth can be attained through merit transference [toward the Pure Land], they are all called "alienated" practices. For the above reasons, this mind is called deep mind. The third is the mind of aspiring for birth by merit transference. This mind is to aspire for birth in that land by rejoicing in the worldly and supramundane roots of good cultivated with one's acts of body, speech, and mind of past and present lives, and the worldly and supramundane roots of good cultivated with the acts of body, speech, and mind of all ordinary beings and sages, and transferring all the roots of good cultivated by oneself and others to the land with the mind of true deep faith. For this reason, this mind is called the mind of aspiring for birth by merit transference. He also says:169

The meditative good is a means to contemplation [of the faith of Other-Power].

He also says:170

The non-meditative good is a means to practice [of the Nembutsu]. He also says:171

The essential [gateway] to the Pure Land is di‡cult to encounter.

He also says:172

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As stated in the Contemplation Sutra, if, first of all, you possess the three minds you will certainly attain birth. What are the three? First, sincere mind: with the act of the body, one worships Amida Buddha; with the act of speech, one praises and extols the Buddha; with the act of mind, one is mindful of the Buddha and contemplates him. Whenever one gives rise to any of the three acts, one unfailingly makes sure that true and sincere mind accompanies it; hence, "sincere

mind....

" Third, the mind of aspiring for birth by merit transference: one aspires for birth in the Pure Land by transferring to it all the roots of good one has performed. Hence, we call this the mind of aspiring for birth by merit transference. By possessing these three minds, one can definitely attain birth. If any of the three is lacking, one cannot attain birth. The detailed explanation of this is given in the Contemplation Sutra; this one should know.

Bodhisattvas who have already freed themselves from birth and death seek to attain the fruit of Buddhahood by transferring to it all the merits of good acts they perform. This is self-benefit. [At the same time,] they teach and guide sentient beings through all future ages. This is benefiting others. All sentient beings of the present age, being fettered by evil passions, are unable to become liberated from the pain of birth and death in the evil realms. But under favorable conditions they perform practices and aspire to be born in the land of Amida Buddha by transferring quickly all the roots of good toward it. Once they have reached that land, they have no fear. The four kinds of practice mentioned before are naturally and e›ortlessly performed and both self-benefit and benefiting others are necessarily accomplished. This one should know.

He also says:173

Of those who abandon the sole practice [of the Nembutsu] and seek to perform sundry acts, very rarely, one or two out 246

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of a hundred or, very rarely, three or five out of a thousand, will attain birth. Why? For the following reasons: miscellaneous conditions confuse their minds and so they lose right mindfulness; they are not in accord with the Buddha's Primal Vow; they run counter to the Buddha's teaching; they do not follow the Buddha's words; their concentration does not continue; their mindfulness is interrupted; their merit transference and aspiration are not sincere and truthful; evil passions, such as greed, anger, and wrong views, arise and disturb their concentration; and they lack the feeling of shame and repentance. There are three grades of repentance:...high, middle, and low. The high grade of repentance is to shed blood from the pores of one's body and also to shed blood from one's eyes. The middle grade of repentance is to shed hot sweat from the pores of one's whole body and also to shed blood from one's eyes. The low grade of repentance is to feel feverish all over the body and also to shed tears from one's eyes. These three grades of repentance are di›erent from each other, but they can all be carried out by those who have long cultivated the roots of good in the stage leading to liberation. If people in this life revere the Dharma, pay respect to preachers, practice without regard for their lives, and repent even small transgressions, then their repentance will penetrate to their bones and marrow. If repentance is performed in this way, their heavy hindrances, whether accumulated for a long or short time, will instantly dissappear. Unless done in this way, any assiduous practice that one may perform throughout the twelve periods of the day and night will not yield any benefit. Those who do not repent in the proper way should know this. Even though one is unable to shed tears and blood, one will get the same result described above if one thoroughly attains the true faith.

He also says:174

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It is not stated that [Amida's Light] illuminates and encompasses practitioners of sundry acts other than [the Nembutsu]. He also says:175

The Tathågata, appearing in the world of the five defilements,

Guides the multitudes of beings appropriately by skillful means.

At times, he teaches that one attains liberation through much hearing;

At times, he teaches that one attains the three supernatural faculties through a little understanding. He also teaches that a joint practice of meritorious acts and cultivation of wisdom removes hindrances, And that one should be mindful, practicing meditation and contemplation while sitting.

The various Dharma gates all lead to liberation. He also says:176

Meritorious practices for tens of thousands of kalpas are indeed di‡cult to perform;

Even for a short time, a hundred thousand evil passions intervene.

If you seek to realize insight into [the non-arising of] all dharmas in this Sahå world,

Such a time will never come—even in kalpas as numerous as the sands of the Ganges River—while transmigrating in the six realms.

Teaching gates that vary according to the practitioners are called the "gradual teaching";

One must perform painful practices for tens of thousands of kalpas before realizing the non-arising of all dharmas. Until the end of your life, you should exclusively recite 248

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the Nembutsu,

As soon as your life ends, the Buddha will come to welcome you.

Even in such a short time as taking a meal, [evil passions] intervene;

How then can you keep greed and anger from arising for tens of thousands of kalpas?

Greed and anger are the hindrances to the path leading to the reward of heavenly and human beings. They cause one to dwell in the three evil realms or the four realms.

He also says:177

Enter the Treasure Land by transferring both the meditative and non-meditative good acts toward it. These are indeed the Tathågata's special means of salvation.

Vaideh∆ was none other than a woman

At the stage of an ordinary person full of greed and anger. It is stated in the Commentary on Vasubandhu's Discourse on the Pure Land:

There are two kinds of merit. One is the merit that accrues from the activity of a defiled mind and is not in accordance with the Dharma-nature. Such merit arises from the various good acts of ordinary persons and heavenly beings. It also refers to the reward of human and heavenly states of existence. Both the cause and e›ect of such good acts are inverted and false; hence, they are called "false merit. "

It is stated in the Collection of Passages on the Land of Peace and Bliss:

The following passage is quoted from the Moon Matrix section of the Great Assembly Sutra:

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During the Age of the Decadent Dharma billions of sentientbeings will set out to practice the Way, but not even one will attain the end.

The present age is that of the Decadent Dharma and the world is an evil one with the five defilements. Only the Pure Land gate is open for us to pass through.

It is also stated in the same work:

Before the length of practice reaches ten thousand kalpas one cannot escape from the burning house of samsara, because one's thought is inverted and one's practice is subject to regression. Whatever great e›ort one may make, the reward one acquires is deceptive.

In the Larger Sutra the true and provisional vows are established. In the Contemplation Sutra the true and provisional teachings are revealed. In the Smaller Sutra only the true gate is presented and no provisional good acts are provided. Thus we realize that the true message of the three Pure Land sutras is the selected Primal Vow, which is their essence. The provisional teaching of the three Pure Land sutras is the practice of various good acts, which is their essential message.

Hereupon, when I contemplate the provisional vow (the Nineteenth Vow), I find that there are the true and temporary aspects; also there are practice and faith. This vow is the vow of Amida's appearance at one's deathbed. The practice refers to the good of various meritorious acts. The faith refers to sincere mind, aspiration, and desire for birth. Through the practice and faith of this vow, the essential gate of the Pure Land Way, that is, its provisional and temporary teaching, is revealed.

From this essential gate three types of acts are disclosed: right, auxiliary, and sundry. Within the right and auxiliary acts, exclusive and mixed practices are distinguished. Concerning the practitioners, there are two kinds: practitioners of meditation and those of non-250

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meditation.

There are also two kinds of three minds and two kinds of birth. The two kinds of three minds are meditative three minds and nonmeditative three minds. The meditative and non-meditative minds are minds of self-power that are di›erent in each practitioner. The two kinds of birth are immediate birth and provisional birth. Provisional birth is birth in an embryonic state, and borderland; it is birth beneath the twin Ωåla trees. Immediate birth refers to birth by sudden transformation into the Recompensed Land. In this [Contemplation] Sutra there is the true aspect, which is the disclosure of adamantine true faith and Amida's embracing and never forsaking. Thus ¸åkyamuni, the Well-Gone One, who guides beings of this defiled world, proclaimed the vow of sincere mind and joyful faith, because the true cause for birth in the Recompensed Land is joyful faith. Hence, the Larger Sutra says "joyfully entrust themselves to me. " Entrusting oneself to the Tathågata's vow and having no doubt about it is called faith. The Contemplation Sutra describes this as deep mind— "deep" because

it is contrasted with the shallow faith of other practitioners. The Smaller Sutra says "singleheartedly"

—

"single" because no two

practices intermingle. Concerning singleheartedness, there are deep and shallow aspects. The deep aspect of it refers to the true faith for benefiting others; the shallow aspect refers to the mind of self-benefit to practice meditative or non-meditative good. Master [Shan-tao's] intent seems to be as follows. He says, 178

The number of the gateways of the excellent practices provided for di›erent capacities of people is eighty-four thousand and more. Gradual and sudden teachings are suited to their capacities. Those who follow favorable conditions all attain liberation.

We note, however, that ordinary and ignorant people, who are constantly immersed in the sea of birth and death, find it hard to cultivate a meditative mind, because this requires the cessation 251

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of thought and concentration of the mind. A non-meditative mind is also hard to cultivate, because it requires abolishing evil and practicing good. For this reason, visualizing forms and fixing the mind on them are hard to accomplish; hence, Shan-tao says:179 Even if one dedicates a lifetime of a thousand years, the Dharma eye will not be opened.

How much more di‡cult it is for practitioners to attain formlessness and no-thought! Therefore, he says: The Tathågata knew beforehand that ordinary people of the latter age defiled by karmic evil would not be able to accomplish even the practice of visualizing forms and concentrating on them—to say nothing of seeking realization without visualizing forms. It would be like building a house in the air without magical means.

Concerning the sentence,

"gateways…and more,

" "gateways"

refers to the eighty-four thousand provisional teaching gates, and "more" refers to the oceanlike One-Vehicle teaching of the Primal Vow.

Of all the Buddha's lifetime teachings, those that provide the means of entering sagehood and realizing enlightenment in this world are [collectively] called the path of sages, which is also described as the path of di‡cult practice. Within this path, there are such teachings as the Mahayana and the Hinayana; gradual and sudden; One Vehicle, two vehicles, and three vehicles; expedient and true; exoteric and esoteric; vertical going out and vertical transcendence. These are self-power teachings, the expedient and provisional ways prescribed by [the bodhisattvas of] the stage of benefiting and teaching others.

Entering sagehood and realizing enlightenment in the Pure Land of Peace and Provision is called the Pure Land path, which is described as the path of easy practice. Within this path, there are such teachings as crosswise going out and crosswise transcendence; temporary and true; gradual and sudden; auxiliary acts, 252

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right acts, and sundry acts; and mixed and exclusive performances. Right acts refer to the five kinds of right acts. Auxiliary acts refer to the five kinds of acts except recitation of the Name. Sundry acts refer to all the various acts other than the right and auxiliary acts; they are the temporary gates of self-power teachings, such as crosswise going out, gradual teaching, meditative and non-meditative [practices], the three kinds of meritorious conduct, and teachings for the three groups of practitioners and the nine levels of aspirants.

Crosswise transcendence is the way of removing the mind of self-power through mindfulness of the Primal Vow; this is called the Other-Power teaching for crosswise transcendence. This is the most exclusive of all the exclusive practices, the most distinguished of all the sudden teachings, the truest of all the true teachings, and the ultimate One-Vehicle teaching of all the One-Vehicle teachings. This is the true essence [of the Pure Land Way], which I have already clarified in the chapter on "Revealing the True Practice. "

"Sundry practices" and "mixed performances" contain the same character ("

zø,

" "mixed") but their meanings are di›erent. The

character "

zø" encompasses thousands of practices. As opposed to the five right acts, there are five sundry acts. The character " zø"

implies that understandings and practices of humans, devas, and bodhisattvas are mixed up. They are not originally the cause for birth in the Pure Land, but are the good acts which require turning over the mind and transferring their merit; hence, they are called sundry practices of the Pure Land Way. Concerning sundry practices, exclusive practice and exclusive thought are distinguished; also mixed practices and mixed thoughts are distinguished. Exclusive practice is to practice only one good act. Exclusive thought is the mind focused on transferring the merit of practice. Mixed practices with mixed thoughts are mixed practices of various good acts; hence, they are called sundry acts. Mixed thoughts are so called because meditative and non-meditative minds intermingle. With regard to right and auxiliary acts, exclusive practice and mixed practice are distinguished. Within mixed practices, there 253

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are exclusive mind and mixed minds. Exclusive practice is further distinguished into two: recitation of the Buddha's Name only, and five exclusive practices. With regard to these practices, exclusive mind and mixed minds are distinguished. The five exclusive practices are: 1) exclusive worshiping, 2) exclusive chanting [of the Pure Land sutras], 3) exclusive contemplation [of Amida and the Pure Land], 4) exclusive recitation [of the Name], and 5) exclusive praising [of Amida]. These are called the five exclusive practices. Although the same phrase "exclusive practices" is used, it implies di›erent meanings, that is, meditative exclusive practice and nonmeditative exclusive practice. Exclusive mind is the mind concentrated on practicing the five right acts without other thoughts mingled with it; hence, it is called "exclusive mind.

" This includes both meditative exclusive

mind and non-meditative exclusive mind.

Mixed practice is so called because both right and auxiliary acts are jointly practiced. Mixed minds are so called because meditative and non-meditative minds intermingle. This one should discern. Speaking of all the various practices, Master Tao-ch'o says "myriad practices,

" Master Shan-tao says "sundry practices,

" and

Master Huai-kan says "various practices.

" Master Genshin used

the same term as Master Huai-kan (various practices), and Master Genk¥ followed Master Shan-tao (sundry practices). When I examine Master [Shan-tao's] commentaries based on the sutras' exposition, I find that there are within "sundry practices" the following: sundry practice performed with mixed minds, sundry practice with exclusive mind, and exclusive practice with mixed minds; also within "right acts" there are exclusive practice with exclusive mind, exclusive practice with mixed minds, and mixed practices with mixed minds. These are all the karmic causes for birth in the borderland, the womb palace, and the realm of sloth and pride. Therefore, even though one is born in the Land of Utmost Bliss, one is unable to see the Three Treasures, for the light of the Buddha's mind does not illuminate and embrace practitioners of 254

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other miscellaneous acts. How meaningful is the [Nineteenth] Vow for temporary guidance! The teaching of the temporary gate and [Shan-tao's] exposition that makes people aspire for the Pure Land have hereby become even clearer.

The two kinds of the three minds in the two sutras are di›erent in their explicit meaning, but one and the same in their implicit meaning. I have thus answered the question concerning the sameness and di›erences of the two kinds of the three minds. Question: Are the three minds in the Larger Sutra, those in the Contemplation Sutra, and the One Mind in the Smaller Sutra the same or di›erent?

Answer: With regard to the vow of the true gate (the Twentieth Vow), which is provided as an expedient means, there is practice and faith; also there are the true and the provisional aspects. This vow is known as the vow of planting roots of virtue. The practice is of two kinds: the roots of good and the roots of virtue. The faith refers to sincere mind, the mind aspiring to merit transference, and desire for birth. Practitioners are of two kinds: meditative and non-meditative. The birth [they attain] is the incomprehensible birth. The Buddha [who appears before them] is a transformed body. The land [where they are born] is the castle of doubt and the womb palace. From the example of the Contemplation Sutra we can presume that this [Smaller] Sutra, too, has an explicit meaning and an implicit, hidden, and concealed meaning. In its explicit meaning, the preacher of the sutra abhors and despises the lesser good of all the various practices and sets forth the true gate of roots of good and roots of virtue, thereby encouraging [the Nembutsu practice with] One Mind for self-benefit and urging us to seek the incomprehensible birth. Thus, the sutra says, "[Recitation of the Name

is] the cause of the many roots of good, much virtue, and many merits.

" A commentary says,

180 "The nine levels of aspirants should

transfer their merits toward the Pure Land and attain the stage of non-retrogression.

" It also says:

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Nothing surpasses birth in the Western Land through the Nembutsu;

The Buddha comes to welcome those who recite the Name even three or five times.

This shows the explicit meaning of the [Smaller] Sutra. This is the expedient means within the true gate. In its implicit meaning, the sutra brings forth the true message which is hard to receive in faith. It is meant to reveal the oceanlike inconceivable vow and lead us to the oceanlike unhindered great faith. Since we are urged [to accept this teaching] by Buddhas countless as the sands of the Ganges River, our faith is the faith awakened by the encouragement of Buddhas as countless as the sands of the Ganges River; hence, the sutra says,

"the most di‡cult in the world

to accept in faith.

" The commentary says:181

Amida's Universal Vow has the strong power, Enabling ordinary people who recite the Name to attain birth immediately.

This shows the implicit meaning. The [Smaller] Sutra says "

sh¥ji" ("hold fast" to [the Name]) and "isshin" ("one mind"). "Sh¥" means that the mind is steadfast and unmoving; "ji" means that the mind is not distracted or lost. "Ichi" (one) means nondual;

"

shin" means true and sincere.

This [Smaller] Sutra is a Mahayana sutra that the Buddha expounded of his own accord without awaiting questions. Thus, the reason for the Tathågata's appearance in the world, as evidenced by the witness and protection of Buddhas as countless as the sands of the Ganges River, is solely to present this sutra. Thereupon, the great beings [Någårjuna and Vasubandhu], who were among the four dependable sages and who promulgated the sutras, as well as the masters of the Pure Land Way in the three countries, revealed the Nembutsu of the true teaching and so guided the wrong-viewed and deceitful people of the defiled world. Although in the three Pure Land sutras there are the explicit 256

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meaning and the implicit, hidden, and concealed meaning, their essential message is to disclose faith as the cause of entry [into enlightenment]. For this reason, each sutra begins with the remark, "Thus [have I heard].

" This opening remark signifies deep faith.

When I carefully read the three Pure Land sutras, I find that adamantine true faith is the most essential part. True faith is great faith; great faith is rare, most excellent, truly wonderful, and pure. Why? Because the sea of great faith is extremely di‡cult to enter, because it arises through the Buddha's power. Conversely, the True Land of Bliss is extremely easy to go to, because one can attain birth there through the Vow-Power.

I have discussed the sameness and di›erences of the One Mind [of the Smaller Sutra and the three minds of the other two sutras]. I hope I have clarified this problem.

I have thus answered the question about the One Mind in the three Pure Land sutras.

[The Twentieth Vow Teaching]

Monks and laypeople of this defiled world should quickly enter the true gate of complete practice of the utmost virtues and aspire for the incomprehensible birth. In the provisional teaching of the true gate there are roots of good and roots of virtue, and also the meditative exclusive mind, the non-meditative exclusive mind, and the meditative and non-meditative mixed mind.

"Mixed mind" means that all good and evil beings, whether of the Mahayana or Hinayana, ordinary people or sages, recite the Name with the thought of performing the right and auxiliary acts in a mixed way. Thus the teaching being followed is that of sudden attainment, but the practitioners who follow it are suited for the teaching of gradual attainment. Although they perform the exclusive practice, their minds are mixed. Hence, this is called "mixed mind.

"

"Meditative and non-meditative exclusive mind" is the mind that approaches the Primal Vow-Power with the belief in the 257

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reward for good acts and retribution for evil ones; this is called the "exclusive mind of self-power.

"

"Roots of good" refers to the Tathågata's auspicious Name. Since it fully contains thousands of good acts, it is the root of all good; hence, it is called the root of good. "Roots of virtue,

" too,

refers to the Tathågata's virtuous Name. When we recite this virtuous Name even once, it fills us with the utmost virtue and transforms all our karmic evil. Since it is the root of the virtuous names of the Buddhas of the three periods throughout the ten directions, it is called the root of virtue.

Hereupon, ¸åkyamuni Buddha opens the store of virtue and guides beings of the defiled worlds of the ten directions. Amida Tathågata made the Vow of accomplishing the ultimate salvation (the Twentieth Vow) to guide compassionately all the multitudinous beings. We already have the compassionate vow, which is called "the vow of planting roots of virtue, " "the vow ensuring the

birth of those who direct their thoughts [to the Pure Land], " and

also "the vow of unfailing accomplishment of the ultimate salvation;" it can also be called "the vow of sincere mind and merit transference.

"

The [Twentieth] Vow says in the Larger Sutra: If, when I attain Buddhahood, sentient beings in the lands of the ten directions who, having heard my Name, concentrate their thoughts on my land, plant roots of virtue, and sincerely transfer their merits toward my land with a desire to be born there should not eventually fulfill their aspiration, may I not attain perfect enlightenment.

It is also said in the same sutra:

Although they doubt these wisdoms, they still believe in retribution for evil and reward for virtue and so cultivate a store of merit, aspiring for birth in that land. Such beings are born in a palace.

It is also said in the same sutra:

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Without a store of good from former lives, One cannot hear this sutra; But those who have strictly observed the precepts Can hear the Right Dharma.

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

If, when I attain Buddhahood, all the sentient beings in the countless lands who, having heard my Name expounded, make use of it as their own root of good and transfer its merit toward the Land of Utmost Bliss, should not be born there, may I not attain bodhi.

It is stated in the Sutra on the Immeasurably Pure and Equal Enlightenment:

Those who do not have this merit Cannot hear the name of this sutra; Only those who have strictly observed the precepts Have now heard the Right Dharma. Evil, arrogant, corrupt, and indolent people Cannot readily accept this teaching; But those who met Buddhas in their past lives Will rejoice to hear the teaching of the World-honored One.

It is rare to obtain human life, And di‡cult to encounter a Buddha in this world; Hard it is to attain the wisdom of faith; Once you have heard the Dharma, pursue it with diligence. The Contemplation Sutra states: The Buddha further said to Ånanda, "Bear these words well

in mind. To bear these words in mind means to hold fast to the Name of [the Buddha of Infinite Life]. "

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The Amida Sutra states:

[O]ne cannot attain birth in that land with few roots of good or a small store of merit.… [If you hear of Amida Buddha, hold fast to] his Name.…

The Master of Kuang-ming Temple says:182

Although many other practices are called good acts, when compared with the Nembutsu they cannot match it. For this reason, the e‡cacy of the Nembutsu is widely praised in many sutras. For example, in the Forty-eight Vows in the Larger Sutra it is clarified that one can attain birth simply by exclusive recitation of Amida's Name. Also, the Amida Sutrasays,

"One can attain

birth by exclusively reciting Amida's Name for one to seven days.

" Furthermore, the testimony of the Buddhas of the ten directions, countless as the sands of the Ganges River, has not been made in vain. In the passages on meditative and non-meditative good in this [Contemplation] Sutra,it is shown that one can attain birth simply by exclusively reciting the Name. These are a few of many examples. This completes an extensive exposition of the Nembutsu samådhi. He also says:183

Again, one should deeply and decidedly believe that in the Amida Sutra Buddhas of the ten directions, countless as the sands of the Ganges River, give testimony to all ordinary people, encouraging them to seek birth with assurance.… The Buddhas' words and acts never disagree. When ¸åkyamuni urges all ordinary people to dedicate themselves to the exclusive recitation and exclusive practice with the assurance of their birth in that land after death, this teaching is equally praised, recommended, and testified to by all the Buddhas of the ten directions. Why? Because they all possess the great compassion that arises from the same enlightenment. One Buddha's teaching is the same as all Buddhas' teachings; all 260

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Buddhas' teachings are the same as one Buddha's teaching. It is just as expounded in the Amida Sutra.… [The sutra] urges all ordinary people to recite exclusively Amida's Name singleheartedly for one to seven days, assuring them of their unfailing attainment of birth. In the passage below, it is stated that in each direction there are Buddhas as countless as the sands of the Ganges River who all praise ¸åkyamuni:

In the evil age of the five defilements, in this evil world, when evil sentient beings, evil passions, wrongdoings, and disbeliefs are rampant, ¸åkyamuni particularly praises Amida's Name and urges sentient beings to recite it, assuring them of their unfailing attainment of 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, extend their tongues in one accord and simultaneously, covering with them the three thousand worlds and expounding the words of truth and sincerity: Sentient beings, you should all accept what ¸åkyamuni has taught, praised, and testified to. When all ordinary people, regardless of whether their evil or merit is great or small and whether they practice for a long or short time, exclusively recite Amida's Name singleheartedly for up to a hundred years or even one to seven days, they will certainly attain birth beyond any doubt. This shows that one Buddha's teaching is testified to by all the Buddhas. This is called "establishing faith with regard to persons.

"

He also says:184

When I ponder the intent of the Buddha's Vow, I find that he solely encourages right mindfulness and recitation of the 261

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Name. In enabling us to attain birth quickly, this practice cannot be compared with acts performed with mixed and distracted thoughts. What this sutra and other scriptures widely praise in various places can be summarized as urging us to recite the Name. This one should know. He also says:185

The passage [in the Contemplation Sutra] beginning with "The Buddha further said to Ånanda, 'Bear these words well

in mind,

'" shows that ¸åkyamuni entrusted Amida's Name to Ånanda so that it would be transmitted to distant generations. Although ¸åkyamuni has above expounded the benefit of both meditative and non-meditative practices, in view of the Buddha's Primal Vow, he meant to urge sentient beings to dedicate themselves solely to recite Amida Buddha's Name. He also says:186

The Land of Utmost Bliss is the nirvana realm of non-action:

I fear it is di‡cult to be born by doing various good acts in accordance with given conditions. Hence, the Tathågata selected the essential method— He urged us exclusively to be mindful of Amida singleheartedly.

He also says:187

As this cosmic period draws to a close, the five defilements flourish;

Sentient beings are so full of wrong views that they find it hard to have faith.

Although we are taught to dedicate ourselves wholly to the Nembutsu to take the path to the [Western Land], Our faith is destroyed by others and so we find ourselves remaining as we were before.

We have always been like this since innumerable 262

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kalpas ago;

It is not that we realize this for the first time in this life. Because we have not encountered the excellent, strong power,

We have been transmigrating while unable to attain liberation.

He also says:188

Although the various Dharma gates all lead to liberation, None of them surpasses birth in the Western Land through the Nembutsu.

When we recite the Nembutsu throughout life, or even ten times,

Or three or five times, the Buddha will come to welcome us. Amida's Universal Vow has the strong power, Enabling ordinary people who recite the Name to attain birth immediately.

He also says:189

All Tathågatas provide skillful means; The present sage ¸åkyamuni does the same. As he expounds the Dharma in accordance with people's capacities, they all receive benefit; Let each of them attain realization and understanding and enter the true gate.…

The Buddha's teaching has many gates, numbering eighty-four thousand,

Precisely because the capacities of beings are di›erent. If you are seeking the eternal abode of peace and bliss, First choose a practice of primary importance and, through it, enter the true gate. He also says:190

From what I see and hear about the monks and laypeople everywhere these days, there are di›erent understandings 263

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and practices—with the di›erence of exclusive and miscellaneous practices. If they but practice the Nembutsu with singleness of mind, ten out of ten will be born. If they perform miscellaneous practices, not even one in a thousand will attain birth, because they lack sincere mind.

Master Yüan-chao's Commentary on the Amida Sutra states: The Tathågata wishes to clarify the excellent merit of holding fast to the Name. First, he disparages other good acts as small roots of good. That is to say, all the acts of merit—for example, charity, observance of the precepts, construction of temples, making images, worshiping, chanting, meditation, repentance, and ascetic practices—are called small good acts, if they are not accompanied by true faith but are transferred toward the Pure Land with aspiration for birth there. They are not the cause of birth. If one holds fast to the Name in accord with this sutra, one will definitely attain birth. Hence, we realize that recitation of the Name is the act of many roots of good and many merits.

Formerly I had this understanding, but people had doubts about this. Recently, I obtained a copy of the sutra engraved on a stone monument at Hsiang-yang and found that this text agreed with the hidden truth [of the Amida Sutra]. So people began to cultivate deep faith. The text reads: Sons and daughters of good families, having heard an exposition of Amida Buddha, exclusively recite his Name with a concentrated and undistracted mind. It is through recitation of the Name that your karmic evils will be destroyed. This is the act of many virtues, many roots of good, and many merits.

It is stated in the Commentary191 by [Chih-yüan] of Mount Ku: Concerning "holding fast ('

sh¥ji') to the Name,

" "

sh¥" (fast)

means to accept firmly; "ji" means to keep. Through the power 264

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of faith, one firmly accepts the Name in one's heart. Through the power of mindfulness, one keeps it without forgetting. The Larger Sutra states:

It is di‡cult to encounter and behold a Tathågata when he is in this world. Di‡cult to access, di‡cult to hear are the Buddhas' teachings and scriptures. It is also di‡cult to hear the excellent teachings for bodhisattvas, the påramitås (perfections). Di‡cult too is it to meet a good teacher, to hear the Dharma, and perform the practices. But most di‡cult of all di‡culties is to hear this sutra, have faith in it with joy, and hold fast to it. Nothing is more di‡cult than this. Thus have I formed my Dharma, thus have I expounded my Dharma, thus have I taught my Dharma. You must receive it and practice it by the method prescribed. It is stated in the Nirvana Sutra:192

I have stated in this sutra,

"The factor that makes all the

sacred practices possible is the good teacher. Although the factors that make all the sacred practices possible are innumerable, if the good teacher is presented as one, it contains all the rest.

" I have expounded,

"All evil acts are based on

wrong views. Although the causes of all the evil acts are innumerable, if wrong views are presented as one, it contains all the rest.

" I have also stated,

"The cause of highest, perfect

bodhi is faith. Although the causes of bodhi are innumerable, if faith is presented as one, it contains all the rest. "

It is also stated in the same sutra:193

Sons of good families, there are two kinds of faith: one is accepting in faith and the other is pursuing. Such people, although they accept the teaching in faith, cannot pursue it. Hence, they are described as possessing imperfect faith. Again, there are two kinds of faith: one is the faith that arises from hearing, and the other is the faith that arises 265

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from reflection. These people's faith arises from hearing and not from reflection. Hence, they are described as possessing imperfect faith.

Again, there are two kinds [of faith]: one is to believe that there is a path to enlightenment, and the other is to believe that there are people who have attained it. These people's faith only accepts that there is a path to enlightenment but does not accept that there are people who have attained it. This is described as possessing imperfect faith. Again, there are two kinds [of faith]: one is to believe in the right teaching, and the other is to believe in wrong teachings. To accept that there is the law of causality and that Buddha, Dharma, and Sangha exist is to believe in the right teaching. To reject the law of causality, to state that the Three Treasures have di›erent natures, and to believe in wrong words and [wrong teachers, such as] P¥ra√a[-kåΩyapa], is to believe in wrong teachings. These people, although they believe in the [Three] Treasures of Buddha, Dharma, and Sangha, do not accept that the Three Treasures are the same in essence; although they believe in the law of causality, they do not accept that there are people who have attained the Way. This is described as possessing imperfect faith, and these people are the ones who have imperfect faith.… Sons of good families, there are four good acts that bring evil results. What are the four? The first is to recite sutras in order to show that one is superior to others. The second is to observe the precepts in order to gain profit. The third is to practice charity in order to gain followers. The fourth is to practice concentration and contemplation in order to reach the realm of neither thought nor no-thought. These four good acts bring evil results. Those who practice these four are described as "those who sink and, after having sunk, emerge; and after having emerged, sink again.

" Why do they sink?

Because they are desirous of the states of existence in the three worlds. Why do they emerge? Because they see the 266

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bright path. To see the bright path is to hear the teaching of precepts (Ω∆la), charity (dåna), and meditation (dhyåna). Why do they sink again? Because their wrong views increase and arrogance is produced. For this reason, I say in two verses in the sutra:

If there are sentient beings who, desirous of various states of existence,

Perform good and evil acts in order to attain these states,

They lose sight of the path to nirvana. They are described as emerging briefly and sinking again.

Those who practice the Way in the dark ocean of birth and death

And attain liberation but still have evil passions, Are bound to receive evil results.

They are described as emerging briefly and sinking again.

For the Tathågata, there are two kinds of nirvana: one is conditioned and the other is unconditioned. Conditioned nirvana lacks eternity, bliss, complete freedom, and purity; unconditioned nirvana possesses eternity, bliss, complete freedom, and purity.… These people deeply believe that the two kinds of precepts both bring about good results. Hence, they are described as possessing imperfect precepts. Such people lack faith and precepts and also, however much teaching they may hear, it is imperfect.

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 scriptures, one cannot recite them and so one's exposition of the scriptures cannot benefit others; this is called "imperfect hear-267

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ing.

" 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. "

It is also stated in the same sutra:194

Sons of good families, the first and foremost true good teachers are bodhisattvas and Buddhas, the World-honored Ones. For what reason? Because of their three skillful controlling powers. What are the three? The first is extremely gentle words; the second is extremely stern rebukes; and the third is both gentle words and stern rebukes. Because of these, bodhisattvas and Buddhas are true good teachers.

Again, sons of good families, Buddhas and bodhisattvas are considered to be great physicians; hence, they are called good teachers. For what reason? Because they know illnesses and the medicines to cure them, and they prescribe the medicine in correspondence with the illnesses. This is like a good physician, who is well acquainted with the eight kinds of medical arts. He first observes the symptoms, of which there are three types. What are the three? They are symptoms related to wind, fever, and water. To the patient of a wind disease, ghee is administered. To the patient of fever disease, crystalized sugar is given. To the patient of water disease, ginger infusion is prescribed. Because the physician knows well the root of the illness, he is able to administer the appropriate medicine and cure it. Hence, he is called a good physician. Buddhas and bodhisattvas are like this. They know all the illnesses of ordinary people, which fall into three types: greed, anger, and ignorance. Those who have the illness of greed are urged to contemplate a human skeleton. Those who have the illness of anger are led to contemplate compassion. Those who have the illness of ignorance are made to contemplate the twelve conditioned originations. Because of this, the Buddhas 268

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and bodhisattvas are called good teachers. Sons of good families, just as a ferryman who safely carries people across the water is called a great ferryman, so it is with Buddhas and bodhisattvas; because they ferry sentient beings across the great ocean of birth and death, they are called good teachers. It is stated in the Garland Sutra:195 When you think of your good teachers, Think of them as your parents who gave birth to you. They are like a nursing mother who nourished you with her milk.

They cause the elements of bodhi to grow in you. They are like a physician who cures your illnesses, Like a deva raining down nectar, Like the sun showing us the right way, And like the moon turning its pure orb. It is also stated in the same sutra:196 The Tathågata, the Great Compassionate One, Appears in this world,

And for the sake of all sentient beings, Turns the wheel of the supreme Dharma. For the sake of sentient beings the Tathågata Diligently practiced the Way for innumerable kalpas; How could all the world repay

The benevolence of the Great Master? The Master of Kuang-ming Temple says:197 How regrettable it is that sentient 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]. 269

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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, our good teacher,

How can you enter the Pure Land of Amida? By attaining birth in the Pure Land, repay your indebtedness to the compassionate benevolence. He also says:198

It is extremely di‡cult to meet an age in which a Buddha appears;

Di‡cult it is for a person to realize the wisdom of faith. To be able to hear the Dharma that is rarely met with Is by far the most di‡cult of all. To attain faith yourself and guide others to faith Is the most di‡cult of all di‡culties. To guide all beings universally with great compassion Is truly to repay your indebtedness to the Buddha's benevolence.

He also says:199

Let us go home!

Do not stay in other lands.

Following the Buddha, let us return to our original home! Once we have returned to our original land, 270

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All our vows and practices will be spontaneously fulfilled. Tears of joy and sorrow stream down. As we deeply reflect on ourselves,

We realize: If ¸åkyamuni Buddha had not awakened us, When would we be able to hear Amida's Name and Vow? Although we feel the weight of the Buddha's compassionate benevolence, it is indeed di‡cult to repay it.

He also says:200

Beings of the ten directions have all been transmigrating in the six realms without end. They have been interminably floundering in the waves of desire and sinking in the sea of su›ering over many lifetimes. It is rare to meet with the Buddha's Way and receive a human form, but I have now received them. It is di‡cult to hear the Pure Land teaching, but I have now heard it. It is hard to awaken faith, but I have now awakened it.

[Concluding Remarks]

I truly realize that those who engage in exclusive performance with mixed minds do not attain great joy. Hence, the master (Shantao) said:201 These people do not feel gratitude for the Buddha's benevolence. Even when they perform practices they are arrogant and disdainful, and their acts are always accompanied by the desire for fame and wealth. Being naturally covered by selfattachment, they do not associate with fellow believers and good teachers. Accordingly, they choose to approach various worldly a›airs, thereby creating hindrances to their own and others' performance of the right practice for birth. How sad it is that the ordinary, ignorant people who possess defilements and hindrances, from the beginningless past up to the 271

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present, have had no opportunity for deliverance because they are prone to perform the right and auxiliary acts in a mixed way and their minds vacillate between meditative and non-meditative practices. As I reflect upon the cycle of transmigration, I realize that it is di‡cult to take refuge in the Buddha's Vow-Power and enter the sea of great faith even in the passage of kalpas as numerous as the number of particles obtained by grinding the earth. How deplorable it is! I should deeply sorrow over this. Generally speaking, sages of the Mahayana and the Hinayana and all good people hold to the auspicious Name of the Primal Vow as their own root of good. For this reason, they cannot awaken faith, realize Buddha wisdom, and understand Amida's intent in establishing the cause of birth; hence, they cannot enter his Land of Recompense.

[Conversion Through the Three Vows]

Now, I, Gutoku Shinran, disciple of ¸åkyamuni, having respectfully accepted the exposition of the master of discourse (Vasubandhu) and the exhortation of the master of this school (Shan-tao), left forever the temporary gate of the thousands of practices and various good acts, and departed from the teaching for birth beneath the twin Ωåla trees. Having converted to the true gate of cultivating the roots of good and the roots of virtue, I wholeheartedly awakened the aspiration for incomprehensible birth. However, I have now finally left the provisional true gate and turned into the sea of the best-selected vow. Having abandoned at once the aspiration for the incomprehensible birth, I am now assured of attaining the inconceivable birth. How significant is the vow of accomplishing the ultimate salvation (the Twentieth Vow)! Having entered, once and for all, the sea of the vow, I deeply realize the Buddha's benevolence. In order to repay his utmost virtue, I collect the essential passages of the true teaching and am always mindful of the sea of inconceivable virtue. More and more do I appreciate it, and especially receive it with gratitude. 272

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[The Path of Sages]

I truly realize that the various teachings of the path of sages were intended for the period when the Buddha was in the world and for the Age of the Right Dharma, and not for the Ages of the Semblance Dharma, the Decadent Dharma, and the Extinct Dharma. The time for those teachings has already passed and they do not correspond to the capacities of people. The true teaching of the Pure Land Way, however, compassionately and equally leads to the Way the multitudes of defiled and evil beings of the period when the Buddha was in the world, the Ages of the Right Dharma, the Semblance Dharma, the Decadent Dharma, and the Extinct Dharma as well.

According to the Buddha's exposition and the masters' commentaries, sutras preached by di›erent kinds of people fall into five groups: first, those expounded by the Buddha; second, those expounded by his holy disciples; third, those expounded by heavenly beings or saints; fourth, those expounded by spirits; and fifth, those expounded by apparitional beings. Of the five, the last four kinds of expositions cannot be relied upon. The three [Pure Land] sutras are the Great Sage's own exposition.

The Commentary on the Perfection of Great Wisdom Sutra explains the four reliances as follows:

When ¸åkyamuni was about to enter nirvana, he said to the monks,

"From today on, rely on the Dharma, not on the people who expound it. Rely on the meaning, not on the words. Rely on wisdom, not on discriminative mind. Rely on the sutras that fully disclose the Buddha's true intent, not on those that do not.

"Concerning reliance on the Dharma, the Dharma refers to the twelve divisions of scriptures. Follow them, not the people who expound them.

"Concerning reliance on the meaning, the meaning is beyond discussion of whether or not one likes it, whether it 273

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produces karmic evil or merit, or whether it is true or false. Words have meaning but the meaning is not the words. To give an illustration: when someone shows me where the moon is by pointing to it with his finger, I look only at the finger and not at the moon. The man would say,

"I am showing you

where the moon is by pointing to it. Why do you look only at my finger and not at the moon?" Similarly, words are like a finger pointing to the meaning; they are not the meaning itself. Hence, I say that you should not rely on words. "Concerning reliance on wisdom, wisdom weighs and distinguishes good and evil; the discriminative mind always seeks pleasure and does not reach the right path to enlightenment. Hence, I say that you should not rely on the discriminative mind. "Concerning reliance on the sutras that fully disclose the Buddha's true intent, of all the sages, the Buddha is foremost; of all the scriptures, the Buddha-Dharma is foremost; of all people, monks are foremost.

"

The Buddha regarded the sentient beings of an age in which there is no Buddha in the world as possessed of heavy karmic evil. They are the ones who have not cultivated the roots of good for seeing a Buddha.

Therefore, monks and laypeople of the latter age should discern the four reliances in practicing the Dharma. Now, based on the true intent of the Buddha's teaching and the expositions made and transmitted by the masters of the past, I will clarify that the path of sages is provisional and the Pure Land path is true, and caution people against non-Buddhist teachings, which are perverted, false, and wrong. I will also determine the year of the Tathågata ¸åkyamuni's passing into nirvana and make clear distinctions between the Ages of the Right Dharma, the Semblance Dharma, and the Decadent Dharma. In connection with this, Master Tao-ch'o of Hsüan-chung Temple says:202 274

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Those who practice the Way continuously and without cessation reach the stage of non-retrogression for the first time after ten thousand kalpas. Ordinary people of today are called "those of faith as light as feathers.

" They are also called

"[bodhisattvas in] name only,

" "those not definitely established,

" and "ordinary beings outside the ranks. " They have

not yet departed from the burning house of samsara. In the Bodhisattva Ornament Sutra (P'u-sa ying-lo pen yeh), the stages of practice leading to enlightenment are distinguished. Since [the course of stage-by-stage progression] is naturally set, this course is called the path of di‡cult practice. [The Three Dharma Ages]

Master Tao-ch'o also says in the same work: I will disclose the reason why the Pure Land teaching has arisen and urge people to follow this teaching by relating it to the times and the people. If the people, the teaching, and the times do not agree with each other, it is di‡cult to practice and enter the Way. The Sutra on Mindfulness of the Right Dharma (Saddharma-sm®ty-upasthåna-s¥tra) states: When practitioners singleheartedly seek the Way, They should always observe the times and the method of practice;

If the times are not opportune, the method of practice is not applicable.

This is called loss, not gain.

The reason is that it is just as one cannot make fire by rubbing wet wood, for the time is not opportune. It is also like seeking water by breaking dry wood and failing to obtain water. In this case, wisdom is lacking. It is stated in the Moon Matrix section of the Great Assembly Sutra: 633b 275

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During the first five hundred years after the Buddha's passing into nirvana, my disciples will be steadfast in learning wisdom. During the second five hundred years, they will be steadfast in learning meditation. During the third five hundred years, they will be steadfast in learning much teaching and chanting sutras. During the fourth five hundred years, they will be steadfast in constructing pagodas and temples, and performing meritorious acts and repentance. During the fifth five hundred years, the pure Dharma will be hidden and there will be much conflict and debate; but a little good Dharma will be still left, which they will practice steadfastly. As I reflect on sentient beings of the present, I find that we are in the fourth five-hundred-year period after the Buddha's passing, and so this is the age in which we should repent for the evil done in the past, perform meritorious acts, and recite the Buddha's Name. When we recite the Name of Amida Buddha even once, our karmic evil which would cause us to transmigrate in birth and death for eighty ko†is of kalpas is eliminated. Such is the merit of one recitation of the Name. Those who constantly practice recitation are the ones who always repent themselves.

[Master Tao-ch'o] also says in the same work: I will distinguish the duration of the sutras in the world. ¸åkyamuni Buddha's lifetime teachings lasted for five hundred years in the Age of the Right Dharma and for a thousand years in the Age of the Semblance Dharma. In the Age of the Decadent Dharma, which will last for ten thousand years, the number of sentient beings will decrease and the sutras will all disappear. The Tathågata [¸åkyamuni], out of pity for the sentient beings who su›er from the pain of burning, had this sutra (the Larger Sutra), in particular, survive and remain in the world for a hundred more years. 276

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He also says in the same work:

The Great Assembly Sutra states:

During the Age of the Decadent Dharma billions of sentient beings will practice the Way, but not even one will attain the end.

The present age is that of the Decadent Dharma and the world is an evil one with the five defilements. Only the Pure Land gate is open for us to pass through.

[The Last Dharma Age]

Now the multitudes of this evil and defiled world, ignorant of the distinctive features of the Age of the Decadent Dharma, criticize the manners of monks and nuns. People of the present, both monks and laypeople, should reflect on their own capacities. Let us consider the teachings of the three ages. When we examine the time of the Tathågata's complete nirvana, we find that it falls on the fifty-first year (the water/monkey year) of the reign of Mu, the fifth emperor of the Chou dynasty. From that [water/monkey year] to the first year of Gennin (the wood/monkey year) in this country it is two thousand one hundred and eighty-three years.

203 If we calculate based on the Auspicious Kalpa Sutra (Bhadrakalpika-s¥tra*), the Benevolent King Sutra (Kåru√i kå råjå-prajñåpåramitå-s¥tra*), and the Nirvana Sutra, we find that six hundred and eighty-three years204 have already passed since the Age of the Decadent Dharma began.

The Candle of the Latter Dharma (Mappø-tømyø-ki) [by Saichø] reads as follows:

The one who guides beings based on Oneness is the Dharma King; the one who reigns over the four seas with virtue is the Benevolent King. The Benevolent King and the Dharma King work together to enlighten beings and spread the teaching by harmonizing the supramundane truth with the mundane 277

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truth. Consequently, the profound scriptures fill the whole country, and the beneficent teaching reaches everywhere under heaven.

Foolish monks all follow heaven's mandate and respectfully submit to strict punishment, while they are never at ease. With regard to the Dharma, there are three ages and people are divided into three levels. The teaching for guiding us and the precepts change according to the times, and words of praise or condemnation are applied to people of di›erent ages. In the three ages, practice of the Dharma thrives and declines in various ways, and people of the five five hundredyear periods attain wisdom and enlightenment di›erently. How can people be saved by only one path? How can they be disciplined by only one guiding principle? For this reason, I will clarify the distinctive features of the Ages of the Right Dharma, the Semblance Dharma, and the Decadent Dharma, and attempt to disclose the matters concerning observance and violation of the precepts in the sangha. There are three sections: first, ascertaining the theory of the Ages of the Right, Semblance, and Decadent Dharma; second, clarification of the matters concerning observance and violation of the precepts in the sangha; and third, scriptural evidence concerning these matters.

First, ascertaining the theory of the Ages of the Right, Semblance, and Decadent Dharma: There are various di›erent theories, one of which will be presented. K'uei-chi, a Mahayana master, cites the Auspicious Kalpa Sutra (actually, a passage adopted from the Sutra on Maitreya's Ascent to the Tu≈ita Heaven [Mi leng shang sheng ching]), saying: After the Buddha's complete nirvana, the Right Dharma will last for five hundred years, and the Semblance Dharma for a thousand years. After this period of one thousand five hundred years, ¸åkyamuni's Dharma will perish.

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The Age of the Decadent Dharma is not mentioned here. According to other explanations, [the Age of the Right Dharma lasts one thousand years. But,] since nuns do not observe the eight rules of respectful attitude and become indolent, the Age of the [Right] Dharma does not extend further [than five hundred years]. Hence, I do not adopt this theory.

The Nirvana Sutra says:

In the Age of the Decadent Dharma, one hundred and twenty thousand great bodhisattvas uphold the Dharma and keep it from perishing.

Since this statement concerns bodhisattvas of higher ranks, it does not suit our purposes.

Question: Then what are the main happenings during the fifteen hundred-year period?

Answer: It is stated in the Mahåmåyå Sutra (Mo he mo i ching):

During the first five hundred years after the Buddha's passing into nirvana, the seven holy sages, such as Mahå kåΩyapa, will successively uphold the Right Dharma and keep it from perishing. The Right Dharma will perish after five hundred years.

During the following century, the ninety-five kinds of non-Buddhist teachings will compete with each other for ascendancy. Then AΩvagho≈a will appear and subdue all the non-Buddhist teachings.

During the seventh century, Någårjuna will appear in the world and tear up the banners of wrong views. During the eighth century, monks will become selfindulgent and unruly in their behavior, and so only one or two will attain the fruit of the Way. During the ninth century, male and female servants 279

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will be made into monks and nuns.

During the tenth century, when they hear the teaching of the contemplation of impurity, they will become angry and show no sign of interest.

During the eleventh century, monks and nuns will take wives and husbands, and thus break and abuse the precepts.

During the twelfth century, monks and nuns will have children.

During the thirteenth century, the color of the monks' robes will be changed to white.

During the fourteenth century, the four kinds of disciples will be like hunters, and will sell things belonging to the Three Treasures.

During the fifteenth century, two monks in the land of KauΩåmb∆ will engage in dispute and finally kill each other. As a result, the Buddha's teachings will be stored away in the dragons' palace.

This passage is also found in the Nirvana Sutra, fascicle eighteen, and in the Benevolent King Sutra. According to these sutras, after fifteen centuries there will be no precepts (Ω∆la), meditation (samådhi), or wisdom (prajñå). Therefore, the Great Assembly Sutra, fascicle fifty-one, states: During the first five hundred years after my passing into nirvana, monks and others will be steadfast in attaining liberation in accord with the Right Dharma. (The first attainment of the fruit of sagehood is described as "liberation. ") During the next five hundred years, they will be steadfast in practicing meditation. During the next five hundred years, they will be steadfast in hearing much teaching. During the next five hundred years, they will be steadfast in constructing temples. During the last five hundred years, they will be steadfast in engaging in disputes and so the pure Dharma will be hidden away.… 280

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This passage means that during the first three of the five five hundred-year periods, the three learnings of precepts, meditation, and wisdom will be steadfastly upheld in due order. These three periods correspond to the Age of the Right Dharma, lasting five hundred years, and the Age of the Semblance Dharma, lasting a thousand years. The period after that, of constructing temples, is the Age of the Decadent Dharma. This is why K'uei-chi says in the Commentary on the Diamond Sutra (Chin-kang pan-lo ching tsan shu): The Age of the Right Dharma lasts five hundred years and that of the Semblance Dharma lasts a thousand years. After the period of fifteen hundreed years, the Right Dharma will perish.

For this reason, we know that the age following this period is the Age of the Decadent Dharma.

Question: If that is so, to which age does the present period belong?

Answer: There are many theories concerning the years that have passed since the Buddha's nirvana. I will present two theories for now. First, Master Fa-shang and others, based on the Chou Dynasty Record of Miraculous Events (Chou shou i chih), say:

The Buddha entered nirvana in the fifty-first year205 (the water/monkey year) of the reign of Mu Wang-man, the fifth lord of the Chou dynasty.

According to this theory, from that water/monkey year to the present-day, twentieth year of Enryaku (the metal/snake year),

206 it is one thousand seven hundred and fifty years.

Second, Fei Ch'ang-fang and others, based on the Spring and Autumn Annals (Ch'un ch'iu) of the state of Lu, say: 281

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The Buddha entered nirvana in the fourth year (the water/rat year)207 of the reign of K'uang Wang-pan, the twenty-first lord of the Chou dynasty.

According to this theory, from that water/rat year to the present-day twentieth year of Enryaku (the metal/snake year)208 is one thousand four hundred and ten years. Thus, the present period belongs to the end of the Age of the Semblance Dharma. The monks' behavior in this period is already the same as in the Age of the Decadent Dharma. In the Age of the Decadent Dharma, only the words and teachings of the Buddha remain and neither practice nor enlightenment is possible. If there were precepts, there would be violation of the precepts. Since there are no longer precepts, what precept can one break to constitute violation of the precepts? Since no violation of the precepts is possible, how could there be observance of the precepts? Therefore, the Great Assembly Sutra says:

After the Buddha's nirvana, Buddhists without precepts will fill the land.

Question: In the sutras and the Vinaya texts, those who have broken the precepts are refused permission to enter the sangha. Even those who have broken the precepts are thus treated; how much more so are those without precepts? If I am to repeat the remark about the Age of the Decadent Dharma, there are no precepts in this age. How could one feel the pain without a wound?

Answer: Your reasoning is wrong. The monks' behavior during the Ages of the Right, Semblance, and Decadent Dharma is extensively described in many sutras. Who is there, whether monk or layperson, within the sangha or outside it, who has not read about this? Why should they be too greedily attached to a wrong way of life to conceal the Right Dharma that is the support of the country? In the Age of the Decadent 282

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Dharma of which we are speaking, there are monks in name only. However, we regard these nominal monks as true treasures of the world, for there are no other fields of merit. If in the Age of the Decadent Dharma there were some who observe the precepts, they would appear very strange [to us, as if] a tiger [were to appear] in the marketplace. Who would believe such a thing?

Question: The monks' behavior in the Ages of the Right, Semblance, and Decadent Dharma is described in various sutras. Is it stated in the sacred scriptures that in the Age of the Decadent Dharma nominal monks should be regarded as true treasures of the world?

Answer: It is stated in the Great Assembly Sutra, fascicle nine: It is just as genuine gold is regarded as the priceless treasure. If there were no genuine gold, silver would be regarded as the priceless treasure. If silver were not available, brass, the spurious treasure, would be regarded as priceless. If there were no spurious treasure, copper or nickel, iron, pewter, or lead would be regarded as priceless. All of these are treasures in the world but the Buddha-Dharma is priceless. If there is no treasure of the Buddha, the pratyekabuddha is supreme. If there is no pratyekabuddha, the arhat is supreme. If there is no arhat, other sages are regarded as supreme. If there are no other sages, ordinary people who have attained meditative states are regarded as supreme. If there are no such ordinary people, those who strictly observe the precepts are regarded as supreme. If there are none who strictly observe the precepts, monks who have broken the precepts are regarded as supreme. If there are no such monks, monks in name only, who have shaved their heads and wear a monk's robe, are regarded as the supreme treasure. Compared with the ninety-five wrong paths, they are by far the 283

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supreme and are worthy of the world's o›erings. They are the foremost field of merit for sentient beings. For what reason? Because they show people that they are to be feared and respected. If one protects, supports, and respects such monks, one will before long attain the stage of insight [into the non-arising of all dharmas]. In the above passage, eight kinds of priceless treasure are presented, namely, the Tathågata, pratyekabuddhas, Ωråvakas, those who have attained the first three fruits of sagehood, ordinary beings who have attained meditative states, monks who observe the precepts, those who have broken the precepts, and monks in name only who have no precepts to observe. These are the priceless treasures of the Ages of the Right, Semblance, and Decadent Dharma. The first four are the treasures of the Age of the Right Dharma, the next three are the treasures of the Age of the Semblance Dharma, and the last is the treasure of the Age of the Decadent Dharma. From this we clearly know that the monks who have broken the precepts and those who have no precepts are equally true treasures.

Question: When I humbly read the above passages, I see that both monks who have broken the precepts and those who are monks in name only are all true treasures. For what reason is it stated in the Nirvana Sutra and the Great Assembly Sutra as follows:

If the king and the ministers make o›erings to the monks who have broken the precepts, the three calamities will occur in the country and they will eventually fall into hell. Making o›erings to the monks who have broken the precepts brings about such results. How much more so if they make o›erings to the monks who have no precepts. It follows then that the Tathågata at times censures monks who have broken the precepts and at other times 284

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praises them. Would this not be the error of the one [Great] Sage making two contradictory judgments?

Answer: Your reasoning is not correct. The Nirvana Sutra and other sutras proscribe violation of the precepts in the Age of the Right Dharma. This is not meant for monks of the Ages of the Semblance and Decadent Dharma. Although the same terms are used their implications di›er according to the times. The Great Sage proscribes or permits the same act according to the age. This is his intent. Therefore, he does not commit the fault of making two di›erent judgments on one matter.

Question: How do you know that the Nirvana Sutra and other sutras proscribe violation of the precepts during the Age of the Right Dharma and do not address monks of the Ages of the Semblance and Decadent Dharma?

Answer: The exposition of the eightfold true treasure quoted above from the Great Assembly Sutra is the testimony. Depending on the age, these eight true treasures are all priceless. Since the monks who break the precepts in the Age of the Right Dharma corrupt the monks who observe the precepts, the Buddha strictly prohibits this and does not allow such monks to enter the sangha. Accordingly, the Nirvana Sutra, fascicle three, says:

The Tathågata has now entrusted the supreme Right Dharma to the kings, ministers, councilors, monks, and nuns.… If there are some who break the precepts and abuse the Right Dharma, the kings, ministers, and the four groups of Buddhists should correct them by taking disciplinary action against them. Such kings, ministers, and others will gain immeasurable merit.… They are my disciples, true Ωråvakas. The merit they gain will be immeasurable.…

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Such words of prohibition are found in many places. They are meant for the Age of the Right Dharma, not for the Ages of the Semblance and Decadent Dharma. The reason for this is that in the latter part of the Age of the Semblance Dharma and in the Age of the Decadent Dharma, the Right Dharma is not practiced, and so there is no Dharma that can be abused. What act can be called abuse of the Dharma? There are no precepts to be broken, and so who can be called one who has broken the precepts? Further, there is no practice that the great king safeguards. How would the three calamities occur and how would the practice of precepts and wisdom be lost? Again, in the Ages of the Semblance and Decadent Dharma, there is no one who realizes enlightenment, and so how could the Buddha teach that the two kinds of sages be consulted with and protected? Hence, we know that the above descriptions all apply to the Age of the Right Dharma when the precepts are observed and violation of them is possible. Next, during the first five hundred years in the one thousand-year period of the Semblance Dharma, observance of the precepts dwindles away and the breaking of precepts gradually increases. Although there are the precepts and practice of the Way, no enlightenment is possible. Hence, it is stated in the Nirvana Sutra, fascicle seven: KåΩyapa Bodhisattva said to the Buddha,

"World-honored

One, according to the Buddha's exposition there are four kinds of devils. How can we distinguish the devils' teachings from the Buddha's? Among many sentient beings, some follow the devils' way and others follow the Buddha's. How can they know which way they are following?" The Buddha said to KåΩyapa,

"Seven hundred years

after my nirvana, the devil Påp∆yas will gradually gain strength and make many attempts to destroy my Right Dharma. Suppose there is a hunter wearing a monk's robe; the devil Påp∆yas is like this. He will appear in the form 286

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of a monk, nun, layman, or laywoman (i.e., the four groups of Buddhists) in much the same way.… [He will say,] 'Monks are allowed to keep male and female servants, cows, sheep, elephants, horses, and such daily necessities as copper and iron kettles and cauldrons and copper bowls of various sizes, and to engage in the cultivation of fields, planting seeds, buying and selling, and trade, and also to store grains and rice. The Buddha, out of great compassion, takes pity on sentient beings and so permits them to engage in such activities and keep such things.

' These remarks in the

sutras and the Vinaya are all devils' expositions. "

It is already stated,

"Seven hundred years after my nirvana, the devil Påp∆yas will gradually gain strength. " Hence,

we know that at that time monks will at last desire and keep the eight kinds of impure possessions. It is the devils' work to make such false remarks. These sutras explain in detail the monks' behavior with clear reference to the time, so they should not be doubted. I have quoted only one passage, leaving the rest to your imagination.

Next, in the latter half of the Age of the Semblance Dharma, observance of the precepts will decline and violation of the precepts will increase enormously. Therefore, it is stated in the Nirvana Sutra, fascicle six:…

It is stated in the Sutra on the Ten Wheels of K≈itigarbha (DaΩacakra-k≈itigarbha-s¥tra*):

Suppose there is someone who renounces the world according to the Buddhist rules and yet commits evil. Although he is not a mendicant, he calls himself one; and although he does not perform pure practices, he claims that he performs them. Such a monk opens the hidden storehouse of all good and merit for all devas, dragons, and yak≈as, and then becomes a good teacher of sentient beings. Though he does not know contentment with little desire, he shaves his head and beard and wears a monk's robe. 287

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By so doing, he increases the roots of good for the sake of sentient beings and shows the good path to all devas and humans.… Although a monk who breaks the precepts is said to be a dead man, the power of observance of the precepts that still remains is like the cow's bezoar. Even though the cow dies, people make special e›orts to obtain its bezoar. It is also like musk which is useful after the musk deer has died.

It is already stated,

209 "In the forest of kålaka trees, there is a persimmon tree.

" This illustrates the fact that, when the [Age of] the Semblance Dharma declines, only one or two monks who observe the precepts exist in the defiled world characterized by the breaking of precepts. It is also stated, "Although a monk who breaks the precepts is like a dead man, he is like the usefulness of the musk after the musk deer has died. He becomes a good teacher of sentient beings. " Hence,

we clearly know that in this period the breaking of precepts is finally permitted and the monk who breaks them is regarded as the field of merit for the world. This is the same as in the passage quoted earlier from the Great Assembly Sutra. Next, after the end of the Age of the Semblance Dharma there are no precepts whatsoever. Recognizing the changing times, the Buddha, in order to save the people of the Age of the Decadent Dharma, praises the monks in name only to make them the field of merit in the world. The Great Assembly Sutra, fascicle fifty-two, says:

If, in the Age of the Decadent Dharma, there is a monk in name only who, in accord with my teaching, shaves his hair and beard and wears a monk's robe, and if there are donors who make o›erings to him, such donors will gain immeasurable merit.

It is also stated in the Sutra on the Wise and the Foolish (Hsien yü ching):

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In the last age in the future when the Dharma is about to perish (the Age of the Extinct Dharma), monks will take wives and [father] children. Yet you should pay homage to a group of four or more such monks just as you would to ¸åriputra, Mahåmaudgalyåyana, and others. It is also said in the same sutra:

If one beats and scolds monks who have broken the precepts, without knowing that they wear monk's robes, the o›ense is the same as causing blood to flow from the bodies of ten thousand ko†is of Buddhas. If there are sentient beings who shave their hair and beards and wear the monk's robe for the cause of the Buddha-Dharma, even though they may not observe the precepts, they all already bear the seal of nirvana.…

The Great Compassion Sutra says:

The Buddha said to Ånanda,

"In the future, when the

Dharma is about to perish, monks and nuns who have renounced the world in accord with my teaching will lead their children by the hand and wander together from one public house to another. They will commit impure acts while staying with my teaching. Despite their [indulging in] wine, they will be my disciples in this auspicious kalpa when a thousand Buddhas appear in the world. Afterward, Maitreya will become my successor, followed by others who will appear in succession until the last Tathågata, Rocana. You should know, Ånanda, while following my teaching, people will become mendicants in name only and practice wrong acts and yet declare themselves mendicants. In appearance they resemble mendicants and always wear monks' robes. In the Auspicious Kalpa, when the Tathågatas from Maitreya down to Rocana appear, such mendicants will, under these Buddhas, enter com-289

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plete nirvana without remainder. None will be left behind. For what reason? Because among all such mendicants, some call the Buddha's name even once and awaken faith even once; their acts of merit have not been done in vain. This I know because I recognize everything in the Dharma realm with the Buddha wisdom.…

"

These sutras, referring to the specific age, regard monks in name only in the future Age of the Decadent Dharma as venerable masters of the world. If you seek to regulate the behavior of the monks in name only in the Age of the Decadent Dharma with the rules of discipline meant for the Age of the Right Dharma, the teaching will run counter to the people's capacity, and the people and the Dharma will not fit each other. Accordingly, it is said in a Vinaya text:210 To enforce prohibition on that which should not be prohibited will mean abolishing the Vinaya rules established with the Buddha's three supernatural faculties. Such an act is an o›ense.

Having quoted above from the sutras, I have related the di›erent ages of the Dharma to the behavior of the monks. Finally, in comparison with the teachings [in earlier ages], the Right Dharma is destroyed in the Age of the Decadent Dharma as a matter of natural development. The three modes of action of sentient beings cannot be regulated, and their four modes of deportment are against the Buddha's rules, as described in the Sutra Clearing Doubts Concerning the Semblance Dharma (Hsiang fa chüeh i ching).… It is also stated in the Sutra on the Buddha's Last Teaching (Wei chiao fa lü).… Again, it is stated in the Dharma Practice Sutra (Fa hsing ching).… Also it is stated in the Sutra on M®gåra's Mother (M®gåramåt®-s¥tra*).… And it is stated in the Benevolent King Sutra.… 290

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[Exhortations to Leave Non-Buddhist Ways and Take Refuge in the True Teaching]

I will discern the true and false teachings based on the various sutras, thereby cautioning people against the wrong and falsely attached view of non-Buddhist teachings. The Nirvana Sutra says:211

Once you have taken refuge in the Buddha, you should never again take refuge in various gods.

It is stated in the Pratyutpanna Samådhi Sutra: The laywomen who, having heard of this samådhi, wish to learn it…should take refuge in the Buddha, Dharma, and Sangha. They should not follow other paths, worship gods or spirits, or seek lucky days.

It is stated in the same sutra:

Laywomen who wish to learn this samådhi…should not worship gods or spirits. [Salvation of Demi-gods and Evil Spirits] It is stated in Chapter Eight,

"Constellations of the Devil King

Påp∆yas,

" section two, in the Sun Matrix section of the Great Assembly Sutra, fascicle eight: Then [the saint] Kharo≈†∆ said to the heavenly beings, "The

moon and other heavenly bodies have their own area to cover. You give aid to the four kinds of sentient beings. What are the four? The human beings on earth, dragons, yak≈as, and others, down to scorpions. You give aid to all of them. In order to bring peace and happiness to all sentient beings, I have arranged constellations in position. Each of these has its own assigned work and allocated time, down to a moment. I will explain each in detail. Their activities are performed 291

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harmoniously and augment each other in accordance with their locations and areas.

"

Kharo≈†∆ joined his palms before the assembly and said, "I have thus arranged in position the sun and moon, periods of the year, and big and small constellations. What are the six seasons? The first and second months are the time of warmth. The third and fourth months are the time of sowing. The fifth and sixth months are the time of praying for rainfall. The seventh and eighth months are the time of ripening. The ninth and tenth months are the time of coldness. The eleventh and twelfth months are the time of heavy snow. Thus the twelve months are divided into six seasons. "There are eight planets: Jupiter, Mars, Saturn, Venus, Mercury, the sun, the moon, and the planet of eclipse. There are also twenty-eight minor heavenly bodies, namely, from the constellation K®ttikå to the constellation Bhara√∆. I have arranged these in position and have explained the laws regulating them. All of you, look and listen! All of you in this assembly, what do you think? Are the laws I adopted for placing them right or wrong? Are you or are you not delighted with the activities of the twenty-eight constellations and the eight major planets? Each of you, express your views as to whether you approve of them or not.

"

At that time, all the gods, saints, asuras, dragons, kiµnaras, and others joined their palms and said, "Great saint,

you are the most revered among gods. None among others, including dragons and asuras, surpasses you. Your wisdom and compassion are supreme. Since for innumerable kalpas you have taken pity on all sentient beings, without forgetting them, you have gained the reward of merits; your vows having been fulfilled, your merits are like an ocean. You know all things of the past, present, and future; there is none among gods who possesses wisdom like yours. No sentient being could operate the laws as you do with regard to the functions of 292

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day and night, moment and hour, big and small heavenly bodies, waxing and waning moon, and the cycle of the year. All of us are delighted with these. They give us peace and happiness. It is wonderful that you, the one of great virtue, thus give peace and comfort to sentient beings. "

Then the saint Kharo≈†∆ made this remark,

"I have provided the cycle of the year of twelve months, and explained how I arranged the big and small constellations and the laws of time, such as moment and hour. I have also placed the four great heavenly kings on the four sides of Mount Sumeru, one king in each direction. They each reign over the sentient beings in each region. The heavenly king in the northern direction is VaiΩrava√a; in his region there are many yak≈as. The heavenly king in the southern direction is Vir¥ ∂haka; in his region there are many kumbhå√∂as. The heavenly king in the western direction is Vir¥påk≈a; in his region there are many dragons. The heavenly king in the eastern direction is Dh®tarå≈†ra; in his region there are many gandharvas. These kings protect all lands and towns throughout the four cardinal points and four intermediate directions. Spirits are also stationed to protect them. "

At that time, the saint Kharo≈†∆ made all the assembly— gods, dragons, yak≈as, asuras, kiµnaras, mahoragas, humans, and non-human beings—rejoice beyond measure, saying, "How wonderful!" Then the gods, dragons, yak≈as, asuras, and others made o›erings to Kharo≈†∆ day and night. Next, after immeasurable ages, there will be another saint, named Kålika. He will appear in the world and expound the laws governing the constellations and the big and small moons, and the essentials concerning times and seasons. At that time, all the dragons, while dwelling with the sage on Mount Khalatiya, venerated and worshiped the saint Jyot∆rasa. Using their power to the utmost, the dragons made o›erings to the saint.

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It is stated in Chapter Ten,

"Nembutsu Samådhi,

" in the Sun

Matrix section of the Great Assembly Sutra, fascicle nine: When Påp∆yas had presented this verse, there was in the assembly a devil woman named Darkness-Free. In the past she planted various roots of good. She said, "The mendicant

Gautama is called 'Virtues.

' If there are sentient beings who,

having heard the Buddha's name, singlemindedly take refuge in him, no devil is capable of inflicting harm on them. Much less likely to receive harm from devils are beings who have seen the Buddha, have directly heard the Dharma from him, performed various methods of practice, and attained deep wisdom and extensive understanding.… An army of all devils, ten million ko†is in number, could not inflict harm on them even for a moment. The Tathågata has now opened the path to nirvana. I wish to go to the Buddha and take refuge in him. "

Then she expressed herself in verse for her father:... By practicing the teachings of all the Buddhas of the three periods,

I will deliver all su›ering beings.

Having attained complete freedom over all dharmas, I wish to be like the Buddha in the future. At that time, when Darkness-Free finished presenting this verse, five hundred devil women in the royal palace of her father, including her sisters and relatives, all awakened the bodhi-mind. At that time, having seen that all the five hundred women in the palace had taken refuge in the Buddha and awakened the bodhi-mind, the Devil King [Påp∆yas] became very angry, fear-ridden, and sorrowful.… Then the five hundred devil women stated in verse to Påp∆yas: If sentient beings take refuge in the Buddha, They will not fear even a thousand ko†is of devils. Even more fearless are those who aspire to cross the stream of birth and death

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And reach the shore of the nirvana of non-action. If there are persons who o›er a piece of incense and a flower

To the Three Treasures of Buddha, Dharma, and Sangha,

And give rise to resolute and unflinching courage, They cannot be destroyed by any number of devils.… Our immeasurable evil from the past

Is completely destroyed.

Since we have taken refuge in the Buddha sincerely and wholeheartedly,

We are sure of attaining the fruit of supreme bodhi. When Devil King [Påp∆yas] heard these verses, his anger and fear multiplied, troubling his mind. Emaciated and sorrowful, he sat alone in the palace. At that time, Bodhisattva Mahåsattva Jyot∆rasa hearing the Buddha's exposition of the Dharma, made all sentient beings become free of attachments and perform the four pure practices.…

[The Buddha said to Jyot∆rasa,] "Bathe yourself, put on clean robes, take only vegetarian food, refrain from eating after noon, and do not eat acrid food. Choose a quiet place, adorn a hall, and sit cross-legged with right mindfulness. Whether walking or sitting, contemplate the Buddha's physical characteristics without losing concentration. Do not take any other objects or conceive of any other matters. For one day and night or seven days and nights, do not engage in any other acts. If you are sincerely mindful of the Buddha…you will see the Buddha. With small mindfulness, you will see a small Buddha; with large mindfulness, you will see a large Buddha.… With immeasurable mindfulness, you will see the immeasurable and boundless Buddha body. "

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It is stated in Chapter Thirteen,

"Protecting Stupas,

" in the

Sun Matrix section of the Great Assembly Sutra, fascicle ten: Then the devil Påp∆yas, surrounded all around by eighty ko†is of his kinsmen, went to the place where the Buddha was. Having arrived there, he touched his head to the Buddha's feet and paid homage to him, the World-honored One. Then he said in verse:…

All Buddhas of the three periods, with great compassion, Accept my homage! I repent all the evil I have done. In the two other treasures, Dharma and Sangha, too, I sincerely take refuge in the same way. May I, today, make o›erings to, worship, And revere the Master of the World.

I will extinguish all evil forever and never again commit any evil;

Until the end of my life, I will take refuge in the Tathågata's Dharma.

After presenting this verse, the devil Påp∆yas said to the Buddha,

"World-honored One, I pray that you, the Tathågata, always joyfully and compassionately embrace me and all sentient beings with the mind of equality and nondiscrimination. "

The Buddha said,

"So I will do.

"

Then the devil Påp∆yas greatly rejoiced and awakened the pure aspiration. He again touched his head to the Buddha's feet and paid homage to him, circumambulated him three times to the right, worshiped him with joined palms, and withdrew to one side. While remaining there, he looked at the World-honored One adoringly without tiring. It is stated in Chapter Eight,

"Evil Spirits Attaining Reverential

Faith,

" in the Moon Matrix section of the Great Assembly Sutra, fascicle five:

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[The Buddha said,] "All of you, through elimination of wrong views, will gain ten kinds of merit. What are the ten? First, to attain tenderness and goodness of heart and so be accompanied by wise and good friends. Second, to believe in the law of karma and abstain from committing various evil acts, even at the sacrifice of your life. Third, to take refuge in and revere the Three Treasures and not to believe in gods. Fourth, to gain the right view and not to decide good or bad fortune according to the year, month, or day. Fifth, to be born in human or heavenly realms always and not to fall into the evil realms. Sixth, to attain clarity of mind in wisdom and goodness and so receive people's praise. Seventh, to abandon the secular world and always pursue the holy path. Eighth, to be free of both nihilistic and eternalistic views and accept the law of causation. Ninth, to always meet and see people of right faith, right practice, and right aspiration. Tenth, to be born in the good realms.

"If you transfer the roots of good acquired from eliminating wrong views toward highest, perfect bodhi, you will quickly accomplish the six perfections and attain perfect enlightenment in a Buddha land of goodness and purity. Having realized bodhi, while dwelling in that Buddha land you will adorn sentient beings with merits, wisdom, and all the roots of good. Such beings will come to be born in your land, no longer believe in gods, and become free of the fear of evil realms. After the end of their lives there, they will be reborn in good realms.

"

It is stated in Chapter Eight,

"Evil Spirits Attaining Reverential

Faith,

" in the Moon Matrix section of the Great Assembly Sutra, fascicle six:

It is extremely di‡cult to encounter the Buddha's appearance in the world;

Di‡cult, too, is it to encounter the Dharma and the Sangha.

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For sentient beings to attain pure faith is di‡cult; To alienate yourself from various adverse conditions is di‡cult, too.

It is di‡cult to have pity on sentient beings; To know contentment is of prime di‡culty. Di‡cult is it to be able to hear the Right Dharma; To practice it well is most di‡cult of all. If you know these di‡culties and attain the [ten] equalities,

You will always enjoy happiness in the world; The wise should always quickly realize The ten equalities.…

Then the World-honored One expounded the Dharma to the multitudes of evil spirits,

"Some evil spirits in the multitudes of evil spirits in the past awakened resolute faith but later associated with evil teachers and came to perceive others' faults. For this reason, they were born as evil spirits. "

[Divine Protection of the World

through the Buddhas' Benevolence] It is stated in Chapter Nine,

"Protection by the Heavenly

Kings,

" in the Moon Matrix section of the Great Assembly Sutra, fascicle six:

Then, in order to inform people of the world, the World-honored One asked the heavenly king Great Brahmå, Lord of the Sahå world,

"Who protects and sustains the four continents?" The heavenly king Great Brahmå, Lord of the Sahå world, said,

"World-honored One of Great Virtue, the king of the Tu≈ita Heaven, together with countless hundreds of thousands of gods of the Tu≈ita Heaven, protects and sustains Uttara kuru, the northern continent. The king of the Heaven of Free Enjoyment of Manifestations by Others, together with count-298

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less hundreds of thousands of gods of the Heaven of Free Enjoyment of Manifestations by Others, protects and sustains P¥rvavideha, the eastern continent. The king of the Heaven of Enjoying Self-created Pleasures, together with countless hundreds of thousands of gods of the Heaven of Enjoying Selfcreated Pleasures, protects and sustains Jambudv∆pa, the southern continent. The king of the Heaven of Restraining Well, together with countless hundreds of thousands of gods of the Heaven of Restraining Well, protects and sustains Apara go dån∆ya, the western continent.

"World-honored One of Great Virtue, the heavenly king VaiΩrava√a, together with countless hundreds of thousands of yak≈as, protects and sustains Uttarakuru. The heavenly king Dh®tarå≈†ra, together with countless hundreds of thousands of gandharvas, protects and sustains P¥rvavideha. The heavenly king Vir¥∂haka, together with countless hundreds of thousands of kumbhå√∂as, protects and sustains Jambudv∆pa. The heavenly king Vir¥påk≈a, together with countless hundreds of thousands of dragons, protects and sustains Aparagodån∆ya.

"World-honored One of Great Virtue, seven constellations—arranged by the saint [Kharo≈†∆]—three luminaries, and three celestial maidens protect and sustain Uttarakuru. These seven constellations arranged by the saint are ¸atabhi≈å, Dhani≈†hå, P¥rva-bhådrapadå, Uttara-bhådrapadå, Revat∆, AΩvin∆, and Bhara√∆. The three luminaries are Saturn, Jupiter, and Mars. The three celestial maidens are Kumbha, M∆na, and Me≈a.

"World-honored One of Great Virtue, among the seven constellations arranged by the saint [Kharo≈†∆], ¸ata-bhi≈å, Dhani≈†hå, and P¥rva-bhådrapadå belong to the domain of Saturn, and Kumbha is its corresponding astrological house. Uttara-bhådrapadå and Revat∆ belong to the domain of Jupiter, and M∆na is its corresponding astrological house. AΩvini and Bhara√∆ belong to the domain of Mars, and Me≈a 299

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is its corresponding astrological house. World-honored One of Great Virtue, these seven constellations arranged by the saint, three luminaries, and three celestial maidens protect and sustain Uttarakuru.

"World-honored One of Great Virtue, seven constellations arranged by the saint [Kharo≈†∆], three luminaries, and three celestial maidens protect and sustain P¥rvavideha. These seven constellations arranged by the saint are K®ttikå, Rohi√∆, M®ga-Ωiras, Årdrå, Punar-vasu, Pu≈ya, and ÅΩle≈å. The three luminaries are Venus, Jupiter, and the moon. The three celestial maidens are V®≈a, Mithuna, and Karka†aka. "World-honored One of Great Virtue, among the seven constellations arranged by the saint [Kharo≈†∆], K®ttikå and Rohi√∆ belong to the domain of Venus, and V®≈a is its corresponding astrological house. M®ga-Ωiras, Årdrå, and Punarvasu belong to the domain of Jupiter, and Mithuna is its corresponding astrological house. Pu≈ya and ÅΩle≈å belong to the domain of the moon, and Karka†aka is its corresponding astrological house. World-honored One of Great Virtue, these seven constellations arranged by the saint, three luminaries, and three celestial maidens protect and sustain P¥rvavideha. "World-honored One of Great Virtue, seven constellations arranged by the saint [Kharo≈†∆], three luminaries, and three celestial maidens protect and sustain Jambudv∆pa. These seven constellations arranged by the saint are Maghå, P¥rvaphålgun∆, Uttara-phålgun∆, Hastå, Citrå, Svåt∆, and ViΩåkhå. The three luminaries are the sun, Mercury, and Venus. The three celestial maidens are Siµha, Kanyå, and Tulå. "World-honored One of Great Virtue, among the seven constellations arranged by the saint [Kharo≈†∆], Maghå, P¥rvaphålgun∆, and Uttara-phålgun∆ belong to the domain of the sun, and Siµha is its corresponding astrological house. Hastå and Citrå belong to the domain of Mercury, and Kanyå is its corresponding astrological house. Svåt∆ and ViΩåkhå belong to the domain of Venus, and Tulå is its corresponding astrological 300

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house. World-honored One of Great Virtue, these seven constellations arranged by the saint, three luminaries, and three celestial maidens protect and sustain Jambudv∆pa. "World-honored One of Great Virtue, seven constellations arranged by the saint [Kharo≈†∆], three luminaries, and three celestial maidens protect and sustain Aparagodån∆ya. These seven constellations arranged by the saint are Anurådhå, Jye≈†hå, M¥la, P¥rvå≈å∂hå, Uttarå≈å∂hå, ¸rava√a, and Abhijit. The three luminaries are Mars, Jupiter, and Saturn. The three celestial maidens are V®Ωcika, Dhanus, and Makara. "World-honored One of Great Virtue, among the seven constellations arranged by the saint, Anurådhå and Jye≈†hå belong to the domain of Mars, and V®Ωcika is its corresponding astrological house. M¥la, P¥rvå≈å∂hå, and Uttarå≈å∂hå belong to the domain of Jupiter, and Dhanus is its corresponding astrological house. ¸rava√a and Abhijit belong to the domain of Saturn, and Makara is its corresponding astrological house. World-honored One of Great Virtue, seven constellations arranged by the saint, three luminaries, and three celestial maidens protect and sustain Aparagodån∆ya. "World-honored One of Great Virtue, among the four continents, Jambudv∆pa is the most excellent. For what reason? Because the people of Jambudv∆pa are courageous and wise, and their pure practices befit them. You, the Buddha, Worldhonored One, have appeared in it. For this reason, the four great heavenly kings all the more protect and sustain Jambudv∆pa. There are in it sixteen great kingdoms. Four of them, Açga-Magadha, Vaçgåmagadha, Avant∆, and Cet∆, are protected and sustained by the heavenly king VaiΩrava√a, surrounded by a host of yak≈as. The four great kingdoms KåΩ∆, Kosala, Vaµsa, and Malla are protected and sustained by the heavenly king Dh®tarå≈†ra, surrounded by a host of gandharvas. The four great kingdoms Kuru, Vajj∆, Pañcåla, and S¥rasena are protected and sustained by the heavenly king Vir¥∂haka, surrounded by a host of kumbhå√∂as. The four 301

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great kingdoms Assaka, Soma, Sorata, and Kamboja are protected and sustained by the heavenly king Vir¥påk≈a, surrounded by a host of dragons. "World-honored One of Great Virtue, because the past heavenly saints protected and sustained the four continents, they have been positioned and arranged in this way. Later, in each country, dragons, yak≈as, råk≈asas, hungry ghosts, piΩåcas, p¥tanas, ka†ap¥tanas, and others were born in cities, villages, stupas, gardens, under trees, in cemeteries, mountain valleys, fields, rivers, springs, dams, or on jeweled islands in the sea or shrines—whether by egg, from a womb, from moisture, or through metamorphosis (i.e., the four modes of birth). Although dwelling in those places they have no territory of their own and have not yet received any teaching from others. Therefore, I pray that the Buddha arrange these spirits in position throughout the lands in Jambudv∆pa in order to have them protect the lands and all sentient beings living there. We would rejoice at your arrangement.

" The Buddha said,

"It is just as you say, Great Brahmå.

"

Then the World-honored One said in verse to clarify the essentials of this once more:

In order to inform the people of the world, I, the Teacher, asked Brahmå:

Who protects and sustains

The four great continents?

Brahmå, teacher of the heavens, [replied] thus: The kings of the Heaven

Of Tu≈ita, the Heaven of Free Enjoyment of Manifestations by Others, The Heaven of Enjoying Self-created Pleasures, and the Heaven of Restraining Well, with their followers, Protect and sustain

The four great continents.

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The four great heavenly kings

And their followers also protect and sustain them. The twenty-eight constellations,

The twelve astrological houses,

And the twelve celestial maidens

Protect and sustain the four great continents. Dragons, spirits, råk≈asas, and others, Who have received no instructions from anyone, Should be made to go and protect various regions According to their place of birth. Gods and spirits in various ways

Asked the Buddha to arrange them in position; Taking pity on sentient beings,

They make the torch of the Right Dharma burn brilliantly.

Then the Buddha said to Bodhisattva Mahåsattva Moon Matrix,

"You, knower of purity, at the beginning of this auspicious kalpa, when the lifespan of human beings was forty thousand years, Krakuccanda Buddha appeared in the world. For the sake of immeasurable, countless hundred thousand ko†is of nayutas of sentient beings, he stopped the wheel of birth and death and turned the wheel of the Right Dharma; he closed the evil paths and established the good paths and the fruit of liberation.

"That Buddha entrusted the four continents to the heavenly king Great Brahmå, lord of the Sahå world, and to the king of the Heaven of Free Enjoyment of Manifestations by Others, the king of the Heaven of Enjoying Self-created Pleas ures, the king of the Tu≈ita Heaven, the king of the Heaven of Restraining Well, and others. He did so in order to have them protect and sustain the four continents, because he takes pity on sentient beings in order to keep the seeds of the 303

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Three Treasures multiplying and flourishing; in order to keep the vital energy of the earth, of sentient beings, and of the Right Dharma abiding long and increasing; and in order to keep sentient beings away from the three evil realms and lead them to the three good realms.

"As the cosmic period advanced, gods and humans deteriorated, all good acts and the pure Dharma became extinct, and great evil and addiction to evil passions increased. When the lifespan of human beings became thirty thousand years, Kanakamuni Buddha appeared in the world. He entrusted the four continents to the heavenly king Great Brahmå, lord of the Sahå world, and to other heavenly kings, from the king of the Heaven of Free Enjoyment of Manifestations by Others to the four great heavenly kings and their followers. He did so in order to have them protect and sustain the four continents and for other reasons, including keeping sentient beings away from the three evil realms and leading them to the three good realms.

"As the cosmic period further advanced, gods and humans deteriorated, the pure Dharma became extinct, and great evil and addiction to evil passions increased. When the lifespan of human beings became twenty thousand years, Tathågata KåΩyapa appeared in the world. He entrusted the four continents to the heavenly king Great Brahmå, lord of the Sahå world, and to the king of the Heaven of Free Enjoyment of Manifestations by Others, the king of the Heaven of Enjoying Self-created Pleasures, the king of the Tu≈ita Heaven, the king of the Heaven of Restraining Well, KauΩika Indra, the four great heavenly kings, and others, and their followers. In order to have them protect and sustain the four continents and for other reasons, including keeping sentient beings away from the three evil realms and leading them to the three good realms, KåΩyapa Buddha entrusted the four continents to Great Brahmå, the four great heavenly kings, and others, and also to many heavenly saints, the seven astrological houses, 304

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the twelve celestial maidens, the twenty-eight constellations, and others in order to have them protect and sustain the four continents.

"You, knower of purity, with the advance of the cosmic period we have reached the time of the evil world of strife with the defilement of the cosmic period, the defilement of evil passions, the defilement of sentient beings, and the defilement of great evil passions. This is the time when the lifespan of human beings is a hundred years, the pure Dharma has become completely extinct, and all kinds of evil darken the world. Just as seawater is of one taste, saltiness, the whole world is pervaded with the taste of great evil passions. Gangs of rascals, with skulls in their hands and their palms smeared with blood, kill each other. Among such evil sentient beings I have appeared in the world and attained enlightenment under the bodhi tree. I received alms from merchants, including Trapu≈a and Bhallika. Thus, for their sake, I have divided Jambudv∆pa among gods, dragons, gandharvas, kumbhå√∂as, yak≈as, and others, in order to have them protect and sustain it.

"Accordingly, all the bodhisattva mahåsattvas of the Buddha lands throughout the ten directions come and assemble here in a great multitude. In this Buddha land of Sahå, there are a hundred ko†is of suns and moons, a hundred ko†is of four continents, a hundred ko†is of four great oceans, a hundred ko†is of encircling iron mountains, a hundred ko†is of great encircling iron mountains, a hundred ko†is of Mount Sumerus, a hundred ko†is of four asura castles, a hundred ko†is of four great heavenly kings, a hundred ko†is of Heavens of the Thirty-three Gods, and so on, up to a hundred ko†is of abodes of neither thought nor non-thought—I will not enumerate all the numbers. In this Buddha land of Sahå I perform the Buddha's work. Assembled here in great multitude are all the kings of the Great Brahmå Heavens and their followers, the kings of Devil Heavens, the kings of Heavens of Free 305

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Enjoyment of Manifestations by Others, the kings of the Heavens of Enjoying Self-created Pleasures, the kings of the Tu≈ita Heavens, the kings of the Heavens of Restraining Well, the heavenly king Indras, the four great heavenly kings, the kings of asuras, the kings of dragons, the kings of yak≈as, the kings of råk≈asas, the kings of gandharvas, the kings of kiµnaras, the kings of garu∂as, the kings of mahoragas, the kings of kumbhå√∂as, the kings of hungry ghosts, the kings of piΩåcas, the kings of p¥tanas, the kings of ka†ap¥tanas, and so on, accompanied by their kinsmen, in order to hear the Dharma. Also, all the bodhisattva mahåsattvas and Ωråvakas in this Buddha land of Sahå, with none excepted, have gathered here in order to hear the Dharma. I will now expound the most profound Buddha-Dharma for the sake of the great assembly that has gathered here. Moreover, in order to protect the world, I will arrange in position the spirits that have assembled in Jambudv∆pa to have them protect and sustain it. "

Then the World-honored One asked the heavenly king Great Brahmå, lord of the Sahå world,

"To whom did the

Buddhas of the past entrust these four continents so that they be protected and sustained?"

The heavenly king Great Brahmå, lord of the Sahå world, replied,

"The Buddhas of the past entrusted the four continents to me and KauΩika [Indra] so that we would protect and sustain them. But since we committed a fault, they stopped mentioning our names. Instead, they spoke to the other heavenly kings, constellations, luminaries, and astrological houses, ordering them to protect and sustain the four great continents.

"

The heavenly king Great Brahmå, lord of the Sahå world, and KauΩika Indra prostrated themselves at the Buddha's feet and said,

"World-honored One of Great Virtue, Sugata of Great Virtue, we now repent our faults. We are like small children, stupid and ignorant. How can we announce our 306

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names in the presence of the Tathågata? World-honored One of Great Virtue, please forgive us. Sugata of Great Virtue, please forgive us. The great assembly that has gathered here, please forgive us. We will teach others as we wish in our own territory and protect and sustain them, so that, in the end, we may lead sentient beings to the good realms. In the past, I received instructions from Krakuccanda Buddha, and have already made the seeds of the Three Treasures multiply and flourish. Similarly, we received instructions from Kanakamuni Buddha and KåΩyapa Buddha, and diligently made the seeds of the Three Treasures multiply and flourish in order to keep the vital energy of the earth, sentient beings, and the taste of the Right Dharma—ma√∂a—abiding long in the world and increasing. Having received instructions from the Worldhonored One, even we can teach others as we wish in our own territory and carefully protect them in order to put an end to all strife and famine and perform other acts, including keeping the seeds of the Three Treasures from extinction, keeping the three kinds of vital energy dwelling long in the world and increasing, hindering evil acts of sentient beings, protecting and nurturing those who practice the Way, keeping sentient beings from falling into the three evil realms, leading them to the three good realms, and ensuring the Buddha-Dharma to abide long in the world. "

The Buddha said,

"It is very good of you, wonderful men,

to do such acts.

"

Then the Buddha said to a hundred ko†is of heavenly kings Great Brahmås,

"I entrust to you the care of all beings

who practice the Dharma, abide in the Dharma, and accord with the Dharma, thereby avoiding evil. You, leaders of sages, teach others as you wish in your own territory in the hundred ko†is of the four continents. All the sentient beings are corrupt, evil, coarse, and rude; they torment and harm others and feel no pity for them. Having no fear for the next life, they incite and harass the minds of warriors (k≈atriyas), 307

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brahmans, merchants (vaiΩyas), and slaves (Ω¥dras), and also do the same even to the minds of animals. As a result of such acts of taking life and holding to wrong views, they invite untimely great winds and rains and cause impairment and diminution of the vital energy of the earth, sentient beings, and the Right Dharma. In such a case, stop them and lead them to abide in good acts.

"You should also protect and nurture those sentient beings who seek good, who seek the Dharma, who aspire to cross to the other shore beyond birth and death, who practice the perfection of generosity (dåna-påramitå), and so on up to the perfection of wisdom (prajñå-påramitå)—and those sentient beings who perform practices in accord with the Dharma and engage in works in order to perform practices. "If there are sentient beings who uphold and recite sutras and expound them and explain various scriptures for others, you should care for them with mindfulness and provide skillful means, so that they may gain strong powers, hear and not forget the teachings, accept in faith the distinctions of all dharmas, attain liberation from birth and death, practice the Noble Eightfold Path, and come into accord with the [five] roots of samådhi.

"If there are sentient beings in your territory who dwell in the Dharma, practice cessation and contemplation in proper order, come into accord with various samådhis, and sincerely seek to realize the three kinds of bodhi,

212 you should guard

them from hindrances, embrace them, kindly give alms to them, and keep them from running short of provisions. "If there are sentient beings who give food and drink, clothing, and bedding, or who give medicine to the sick, you should make sure that the five benefits increase for the donors. What are the five? First, longer life; second, increase of wealth; third, increase of happiness; fourth, increase of good acts; and fifth, increase of wisdom. You yourselves will 308

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gain benefitsand happiness for a very long time. As a result of this act, you will accomplish the six perfections, and before long you will attain the all-knowing wisdom. "

Then the hundred ko†is of heavenly king Brahmås, headed by the heavenly king Great Brahmå, lord of the Sahå world, together made this remark, "So it is, so it is. Worldhonored One of Great Virtue, in each of our own territories there are people who are corrupt, evil, coarse, and rude, who torment and harm others, feel no pity for them, and have no fear for the next life. We will stop them and make sure that the five benefits increase for the donors. "

The Buddha said,

"It is good of you to do so.

"

Then all the bodhisattva mahåsattvas, all the great Ωråvakas, all the gods, dragons, and others, including all the humans and non-humans, praised [the heavenly king Brahmås] and said, "How wonderful! Great valiant ones, you will ensure that this Dharma abides long in the world and that all sentient beings become free from the evil realms and quickly proceed to the good realms. "

At that time, the World-honored One said in verse to clarify the essentials of this once more: I say to Moon Matrix:

At the beginning of this Auspicious Kalpa, Krakuccanda Buddha

Entrusted the four continents to Brahmå and others, So that various evil be stopped, The eye of the Right Dharma brighten, All evil acts be abandoned,

Practitioners of the Dharma be protected, The seeds of the Three Treasures multiply, The three kinds of vital energy increase, Various evil realms cease to be, And people be led to the good realms. 639a

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Kanakamuni also entrusted the four continents To the king Great Brahmå and the heavenly kings Of [the Heavens of] Free Enjoyment of Manifestations by Others, Enjoying Self-created Pleasures, and others,

Including the four great heavenly kings. Next, KåΩyapa Buddha also entrusted them To the king Great Brahmå, the four heavenly kings Of [the Heaven of] Enjoying Self-created Pleasures and the other heavens,

Indra, the world-protecting kings, And to all the heavenly saints of the past, And arranged the constellations and luminaries In position for the sake of the world, So that they protect and sustain the sentient beings. When the evil age of [the five defilements] has arrived And the pure Dharma is about to perish, I alone attain supreme enlightenment And keep the people in peace and protected. There are some in this assembly Who often disturb and trouble me; You teach the Dharma to them

To support and protect me.

Bodhisattvas throughout the ten directions Have all, without exception, gathered here; And heavenly kings, too,

Have come to this Buddha land of Sahå. I asked the king Great Brahmå: Who protected this world in the past? [He replied:] Indra and Great Brahmå did, But you have now instructed other heavenly kings. 310

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Then Indra and King Brahmå

Asked the Teacher to forgive them their faults, saying: In the territories where we rule as kings, We will stop all evil.

We will make the seeds of the Three Treasures flourish, And increase the three kinds of vital energy; We will obstruct evil friends

And protect good ones.

It is stated in Chapter Ten,

"Devils Attaining Reverential

Faith,

" in the Moon Matrix section of the Great Assembly Sutra, fascicle seven:

At that time there were a hundred ko†is of devils. They all rose from their seats at the same time, joined their palms and, facing the Buddha, touched their heads to his feet, and said to him,

"World-honored One, we will muster up great courage and strive to protect and support the Buddha's Right Dharma, make the seeds of the Three Treasures flourish and abide long in the world, and make the vital energy of the earth, the vital energy of sentient beings, and the vital energy of the Dharma increase. If there are Ωråvaka disciples of the World-honored One who abide in the Dharma, accord with the Dharma, and practice while keeping their three modes of action in harmony with the Dharma, we will protect and sustain all of them and see that they do not lack any necessities.…

In this Sahå world,

At the beginning of the Auspicious Kalpa, Krakuccanda Tathågata entrusted The four [great] continents

To Indra and the heavenly king Brahmå And had them protect and sustain them. 311

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639b

He made them multiply the seeds of the Three Treasures

And increase the three kinds of vital energy. Kanakamuni, too, entrusted

The four [great] continents

To Brahmå, Indra, and other heavenly kings And had them protect and sustain them. KåΩyapa, too, did the same;

Entrusting the four [great] continents To Brahmå, Indra, and the world-guardian kings, He had them protect the practitioners of the Dharma. He also made the heavenly saints of the past And other heavenly saints

Arrange in position the astrological houses, Constellations, and luminaries. In the world of the five defilements I have appeared; Having subdued devils, the adversaries, I have formed a great assembly And displayed the Buddha's Right Dharma.… All the heavenly beings

All together said to the Buddha: In the territories where we rule, We will all protect the Right Dharma, Make the seeds of the Three Treasures flourish, And the three kinds of vital energy increase; We will put an end to all disease and epidemics, And terminate famine and strife. It is stated in "Chapter on the Heavenly King Dh®tarå≈†ra" [of the Great Assembly Sutra]: The Buddha said,

"God of the sun and god of the moon, if you 312

Chapter VI

protect and sustain my Dharma I will enable you to enjoy long life and keep you from decline.

"

At that time, there were a hundred ko†is of heavenly king Dh®tarå≈†ras, a hundred ko†is of heavenly king Vir¥∂hakas, a hundred ko†is of heavenly king Vir¥påk≈as, and a hundred ko†is of heavenly king VaiΩrava√as. Together with their kinsmen they arose from their seats at the same time, adjusted their clothes, joined their palms, respectfully paid homage to the Buddha, and said,

"World-honored One of Great Virtue,

in our own territory we will sincerely protect and sustain the Buddha-Dharma, keep the seeds of the Three Treasures flourishing and abiding long in the world, and make all the three kinds of vital energy increase.… We now, with the same mind as our leader, heavenly king VaiΩrava√a, protect the Buddha-Dharma in this Jambudv∆pa and in the northern direction. "

It is stated in the "Chapter on Patience,

" part sixteen, in the

Moon Matrix section of the Great Assembly Sutra, fascicle eight: The Buddha said,

"So it is, so it is. It is just as you say. If there are beings who abhor pain and seek pleasure for their own sake, they should uphold the Buddhas' Right Dharma, thereby gaining the reward of immeasurable merit. If there are sentient beings who renounce the world to join my sangha, shave their beards and hair, and wear monk's robes, they all, without exception, bear the seal of nirvana, even if they do not observe the precepts. There may be some who have renounced the world but do not observe the precepts; acting unlawfully they cause distress to others, abuse, and revile them; holding swords and sticks in their hands they beat and tie them up, and even cut and slash them. There are other people who steal the robes and bowls of these monks and deprive them of daily necessities. Such people inflict harm on the true recompensed bodies of Buddhas of the three periods; they also gouge out the eyes of all heavenly beings. 313

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Because they seek to destroy the Buddhas' Right Dharma and the seeds of the Three Treasures, they deny all heavenly beings the chance to obtain benefit and make them fall into hell. Consequently, the three evil realms grow larger and become full.

"

At that time, all heavenly beings, dragons, and others, down to all ka†ap¥tanas, humans, and non-humans, together joined their palms and said,

"We will regard as our teachers

and elders all the Ωråvaka disciples of the Buddha and those who, though they do not observe the precepts, shave their hair and beards and wear monk's robes on their shoulders. We will protect and support them, provide them with necessities, and see that they do not lack anything. If other heavenly beings, dragons, and others, down to ka†ap¥tanas, cause distress to these monks and commit such acts as looking on them with malicious thoughts, we will all together impair their physical characteristics as heavenly beings, dragons, ka†ap¥tanas, and so on, and make them ugly. We will also see that they do not live and take meals with us and that they do not laugh and sport with us in the same place. Such will be our punishment to them.

"

It is also stated:213

Give up divination, study right views, and resolutely and deeply believe in the causation of evil and meritorious acts. [Warning of Disturbances by Devils

and Evil Spirits]

It is stated in the ¸¥raçgama Samådhi Sutra: Those devils, spirits, and evil ones, accompanied by their respective followers, will each say,

"I have attained supreme

enlightenment.

" After my nirvana, during the Age of the

Decadent Dharma, there will be many such devils, spirits, and evil ghosts. Swarming in the world, they will present 314

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themselves as good teachers and cause sentient beings to fall into the pit of attachment and wrong views, lose the way to enlightenment, become deluded and confused, lose their judgment, and derange their minds. Where these spirits pass families will collapse and disperse, and the members of those families will become devils of attachment and wrong views, thereby losing the seeds of Tathågatas.

It is stated in the Sutra of Ritual Sprinkling [and Mantras] (Kuan-ting shen chou ching):

The thirty-six kings of spirits, accompanied by their kinsmen spirits, ten thousand ko†is times the number of sands of the Ganges River, will take turns to protect, while remaining unseen, those who receive the Three Refuges. It is stated in the Sutra on the Ten Wheels of K≈itigarbha: Those who correctly take refuge and disengage themselves from delusive attachments and divination should never take refuge in evil spirits or non-Buddhist teachings. It is also stated in the same sutra:

There may be some who in various ways, to a lesser or greater degree, cling to lucky or unlucky days, worship spirits…and commit serious evil karma close to the act that leads to Av∆ci hell. If they do not repent and extinguish such evil karma, they should not become Buddhist mendicants and receive the monks' full precepts. If you allow them to become Buddhist mendicants and receive the monks' full precepts, you are committing a fault. It is stated in the Sutra on the Samådhi of Collecting All Merits (Sarva-pu√ya-samuccaya-samådhi-s¥tra*):

Do not turn toward non-Buddhist teachings; do not worship non-Buddhist gods.

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It is stated in the Sutra on the Vows of the Buddha Medicine Master (Bhagavån-bhai≈ajyaguru-vai∂¥rya-prabhasya-p¥rvapra√i dhåna-viΩe≈a-vistara): Sons and daughters of good families of pure faith, do not serve non-Buddhist gods until the end of your lives. It is also stated in the same sutra:

Those who believe in the false teachings of devils, non-Buddhists, and sorcerers, which are popular in the world and foretell fortune and misfortune, are most likely to have mistaken ideas. Engaging in divination, they will invite misfortune and kill various sentient beings. They will o›er prayers to deities and invoke goblins and sprites to ask for good fortune and long life, only to find those prayers fruitless. Being foolish and deluded, they will believe in wrong teachings and cling to perverted views, ending in untimely death and falling into hell with no hope of an end to their terms there.… Eighth, they will su›er from unexpected poisoning, imprecation, and curses, and will be harmed by the spirits arising from corpses and others.

It is stated in the Sutra on the Bodhisattva Precepts (Bodhisattva-bh¥mi): The rule of a Buddhist mendicant is not to pay homage to the king or parents, not to serve the six kinds of familial relatives, and not to worship spirits.

It is stated in "Chapter on Upasena" in the Sutra on the Buddha's Past Lives (Buddha-carita-saµgraha-s¥tra*), fascicle forty-two: At that time, there was a nephew of the three KåΩyapa brothers who was a brahman with his hair tied in the shape of a conch. His name was Upasena.… He always practiced and studied the way of heavenly saints with his two hundred and fifty disciples. He heard that his uncles, the three KåΩyapas, 316

Chapter VI

had gone with all their disciples to the place of the Great Mendicant, shaved their hair and beards, and donned monk's robes. Having seen this, he faced his uncles and said in verse: Uncles, you have worshiped fire in vain for a hundred years;

You have also practiced austerities in vain. Today, do you abandon this practice

Just as a snake sloughs o› its skin?

Then his uncles, the three KåΩyapas, all said together in verse to their nephew, Upasena:

Formerly, we worshiped the god of fire in vain And practiced austerities to no purpose.

Today, we abandon this practice

Just as a snake casts o› its skin.

It is stated in the [Discourse on the] Awakening of Faith [in the Mahayana]:

If sentient beings lack the power of the roots of good they may be deluded by devils, non-Buddhists, and spirits. These may appear in meditation manifesting various forms to terrify them, such as handsome men or women. If you meditate on the state of "mind only,

" these objects will disappear and will

not cause any harassment to you any longer. Sometimes they may manifest the forms of gods or bodhisattvas, or the forms of Tathågatas, completely adorned with physical characteristics; they may teach you dhåra√∆s; or the virtues of generosity (dåna), observance of the precepts (Ω∆la), forbearance (k≈ånti), diligence (v∆rya), meditation (dhyåna), and wisdom (prajñå) (i.e., the six perfections); or teach you that all things are equal, empty, formless, desireless, free of enemy or friend, having neither cause nor e›ect, and ultimately empty and tranquil—this is true nirvana. They may give you the knowledge of your past lives or your future. They 317

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640b

may give you the power of knowing others' thoughts or unimpeded eloquence. They may make you attached to worldly fame and profit.

They may cause you to become angry or rejoice often, leaving you in an unstable state. You may become too gentle, too sleepy, feel your stomach heavy, become ill too often, or feel sluggish. You may have spates of diligence followed by negligence. You may give rise to disbelief, doubt, and much wavering thought. You may discard the excellent practices that you have been performing before and take up miscellaneous practices. You may be attached to worldly a›airs and find yourself drawn to and entangled in them. They may enable you to attain the states that partly resemble various samådhis; these are all non-Buddhist acquisitions and not true samådhis. They may enable you to dwell in samådhis for one day, two days, three days, or up to seven days, while being naturally provided with aromatic and tasty food and drink, so that you will feel comfort in body and mind, without hunger or thirst, and thus become deeply attached to these states. Or they may cause you to take food immoderately, suddenly eating too much or too little, so that your complexion deteriorates.

For this reason, practitioners should constantly be watchful with wisdom and keep their minds from falling into a net of depravity. Strive in right mindfulness. Neither grasp nor cling, and remove all these karmic hindrances. Know that all non-Buddhist samådhis are accompanied by wrong views, attachment, and self-conceit, because they are rooted in avid desire for worldly fame, profit, and veneration. [The Supremacy of ¸åkyamuni

over Lao-tzu]

It is stated in the Treatise Clarifying the True (Pien cheng lun) [by Fa-lin]:

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Chapter VI

The chapters "Ten Clarifications" and "Nine Admonitions" in reply to the "ten di›erences and nine delusions" set forth by Li, the Taoist.

The first "di›erence" presented by the non-Buddhist says: The Supreme Heavenly Lord Lao-tzu entrusted his spirit to the Hermit Lady Profoundly Wonderful, and was born from her left side. ¸åkyamuni entered the womb of Queen Måyå and was born from her right side.…

The first clarification by the Buddhist is: Lao-tzu, against the established law, was conceived by a shepherdess and was born from her left side. The World-honored One, in accordance with the transforming and sustaining force of nature, was conceived by the sacred mother and was born from her right side.

A person of illumination (i.e., a bodhisattva) says: When I peruse the Commentary on the Five Thousand Characters (K'ai wu ch'ien wen) by Lü Ching-yü, Tai Shen, Wei Ch'uhsüan, and others, and the lectures [on Lao-tzu] compiled by Emperor Yüan of the Liang dynasty and Chou Hung-cheng, I find that the title "Supreme Heavenly Lord" is used for the four persons: the Three Emperors, Yao, and Shun. The reason is that in ancient times there were these lords of great virtue who reigned over all the people; hence, they were called "Supreme Heavenly Lords.

" Kuo-chuang [in his commentary

on the Book of Chuang-tzu] explains,

"The person regarded

as the wise man is the lord; those who are not recognized as such are retainers.

" Lao-tzu was not an emperor or lord. He

is not included among the four persons who held this title. In what authoritative source is he described as "Supreme Heavenly Lord" as you thoughtlessly call him? Besides, such Taoist classics as the Profoundly Wonderful(Hsüan-miao), the Central Platform (Chung-t'ai), the Red-sashed Jade Plate (Chu-t'aoyü-cha), and the Record of Passing Through the Frontier(Ch'usai-chi), state that Lao-tzu was born of his mother Li; they do 319

Kyøgyøshinshø

not mention "Hermit Lady Profoundly Wonderful. " So this

description is not authentic; it is a groundless fiction. Further, the Precious Record of Hermit Sages (Hsien-jen yü lu) says:

Hermit sages do not take wives; hermit women do not take husbands. Although they have female forms they bear no children.

Such an auspicious event [as Lao-tzu's birth from Hermit Lady Profoundly Wonderful] would have been widely acclaimed. The fact, however, is that there is no mention of this in the Record of History (Shih-chi) or the Book of Chou (Chou-shu). To fabricate a false record and denounce the truth would be like trusting in the words of a liar. In the Book of Rites (Li-chi) it is stated: One who retires from government o‡ce and has no rank is described as "shifted to the left. "

The Confucian Analects (Lun-yü) says: It is against propriety to wear robes with the left side under the right.

If the left side is superior to the right, why do Taoists in their processions turn right, not left? The state decrees all end with,

"as stated in the right.

" These are all examples of

the established law of heaven.

The fourth "di›erence" presented by the non-Buddhist says:

Lao-tzu lived in the days of Emperor Wen and the state teacher of the Chou dynasty when it was at its height. ¸åkyamuni lived in the days of Emperor Chuang and the teacher of Chi-pin (Kashmir).

The fourth clarification by the Buddhist is: Elder Yang (Lao-tzu) was a petty o‡cial in the government, humbly 320

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serving in the archives. He did not live in the days of Emperor Wen nor was he a state teacher of the Chou dynasty when it was at its height. ¸åkyamuni was a prince and attained the most honored enlightenment. His days correspond to the height of Emperor Chao and he was the teacher of Jambudv∆pa.…

The sixth "di›erence" presented by the non-Buddhist says:

Lao-tzu's life in the world began during the reign of Emperor Wen of [the Chou dynasty] and ended during the time of Confucius. ¸åkyamuni was born in the family of ¸uddhodana; his period corresponds to the reign of Emperor Chuang.