Shingan's Portal - Kyogyoshinsho (Faith)

Shingan's Portal

An unabridged translation

with thematic captions of

the

KYOGYOSHINSHO

Hisao Inagaki

A portrait of Shinran, called "Kagami no goei" (holy image as if A duplicate portrait of Shinran, known as "Anjo no goei" (Holy image of Anjo), painted by Hogen Choen when Shinran was 73 years of age. The inscription below is from the Shoshinge, lines 17-36.

Text and the passage numbers follow the Jodoshinshu seiten edition, Hongwanji, 1988, pp. 131-474

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Taisho Tripitaka references are given in the brackets; the volume number 12 is omitted.

Index to the Kyogyoshinsho
Present Chapter - 3. Faith
Other Chapters: Preface, 1. Teaching, 2. Practice, 4. Enlightenment, 5. True Buddha and Land, 6. Transformed Buddha and Land

Passages in pale blue are
Shinran's own comments

CHAPTER ON THE TRUE FAITH

Chapter 3: A Collection of Passages Revealing

the True Faith of the Pure Land Way

Preface

Compiled by Gutoku Shinran

Disciple of Shakyamuni

Recommendation of True Faith

When I deeply contemplate matters, I find that attainment of Joyful Faith arises from the Tathagata [Amida's] Mind in which the Primal Vow was selected and embraced and that the awakening of True Faith occurs through the compassionate skillful means of the Great Sage [Shakyamuni]. However, the monks and laypeople of this latter age and the masters of these days, drowned in the concepts of "one's self-nature [being identical with Buddha]" and "[all that exists is in] one's mind," despise true Enlightenment in the Pure Land; or, deluded by self-power efforts to perform meditative and non-meditative good practices, they are ignorant of the Diamond-hard True Faith

Guidelines of Faith

Now I, Gutoku shaku Shinran, have sincerely accepted the true teaching of the Buddhas and Tathagatas and studied the doctrines of the discourse-writers and commentators. Guided by the beneficial revelation of the Three Sutras, I will elucidate, in particular, the "flower-passage" concerning the One Mind [by Vasubandhu]. In so doing, I will present some questions and later give answers to them by citing clear evidence.

Appeal to other Buddhists

Being appreciative of the Buddha's deep benevolence, I am not afraid of people's abuse. Those who aspire for the Pure Land and those who abhor this defiled world are requested not to slander this teaching, even though they may choose to accept or discard it.

____________________

The Vow of Sincere Mind and Joyful Faith

The people who dwell in the Rightly Established Stage

____________________

Chapter 3: A Collection of Passages
Revealing the True Faith of the Pure Land Way

Compiled by Gutoku Shinran

Disciple of Shakyamuni

Praise of Great Faith

1 When I reverently contemplate the Merit-transference in the Phase of Going, I find that there is Great Faith. Great Faith is the divine prescription for the long life without death, the wonderful way of aspiring for the Pure Land and abhorring the defiled world, the Direct Mind endowed through the selected Primal Vow, the deep and vast Joyful Faith endowed by the Other-Power, the True Faith that is indestructible like diamond, the Pure Faith for easy attainment of birth in the Pure Land which, nevertheless, very few gain, the One Mind embraced and protected by the Light that issues forth from Amida's Mind, the great entrusting heart that is rare and supreme, the quick way that is difficult for the people of the world to trust, the true cause of realizing Great Nirvana, the White Path that leads to quick attainment of all-complete virtues, and the ocean of Faith that contains True Suchness and One Reality.

Faith originates from the 18th Vow

This Mind arises from the Vow of attaining birth through the Nembutsu. This great Vow is called the selected Primal Vow, also called the Vow of the Three Minds of the Primal Vow, the Vow of Sincere Mind and Joyful Faith, and the Vow of Faith for our Going Forth [to the Pure Land].

Difficulty in attaining the Other-Power Faith

For the ordinary, foolish people who are eternally sunk in Samsara, the multitudes of beings who are floundering in transmigration, the supreme wonderful fruition of Enlightenment is not difficult to realize; it is the true Joyful Faith that is, indeed, difficult to realize. Why is it so? Because it is attained through the endowment of the Tathagata's Power; because it arises through the Power of Great Compassion and Universal Wisdom. If one, by rare chance, obtains Pure Faith, this Mind is not perverted, nor vain. On attaining Faith, sentient beings of extremely heavy and grave karmic evil will have Great Joy in their hearts and receive protection and loving care of all the Holy Ones.

The 18th Vow

From the Larger Sutra

2 The passage of the Vow of Sincere Mind and Joyful Faith in the Larger Sutra, fasc. 1, states:

If, when I attain Buddhahood, sentient beings in the lands of the ten quarters who sincerely and joyfully entrust themselves to me, desire to be born in my land, and call my Name even ten times, should not be born there, may I not attain perfect Enlightenment. Excluded, however, are those who commit the five gravest offenses and abuse the right Dharma.

Testimony from the T'ang version of the Larger Sutra

3 The Teaching Assembly of the Tathagata of Infinite Life [fasc. 1] states:

If, when I realize the highest Enlightenment, living beings in other Buddha-lands who, having heard my Name, transfer all their roots of good to my land in every thought, desire to be born in my land and call my Name even ten times, should not be born there, may I not attain Enlightenment. Excepted, however, are those who commit evil acts that would consign them to Avici hell and those who abuse the right Dharma and the sages.

Fulfillment of the 18th Vow

From the Larger Sutra

4 The passage on the fulfillment of the Primal Vow [i.e., the Eighteenth Vow] in the [Larger] Sutra [fasc. 2] states:

All sentient beings, having heard his Name, rejoice in faith and are mindful of him even once through his sincere transference of merit to them. Aspiring to be born in his land, they attain birth and dwell in the Stage of Non-retrogression. But excluded are those who commit the five gravest offenses and abuse the right Dharma. [601b]

Testimony from the T'ang version of the Larger Sutra

5 The Teaching Assembly of the Tathagata of Infinite Life, translated by Bodhiruci, [fasc. 2] states:

All living beings in the Buddha-lands of other quarters, having heard the Name of the Tathagata of Immeasurable Life, awaken a single thought of Pure Faith, rejoice, and enjoy Amida's transference of all the roots of good to them, thereby wishing to be born in the Land of Immeasurable Life. All will then be born there in accordance with their wishes, attain the Stage of Non-retrogression and, finally, realize the highest, perfect Enlightenment. Excluded, however, are those who commit the five evil acts that would consign them to Avici hell, abuse the right Dharma and slander the sages.

Praise of the virtue of Great Faith

1. The Larger Sutra

6 [The Larger Sutra], fasc. 2, also states:

If you have heard the Dharma and do not forget it

Buddha regard and revere it with great joy,

You are my good friend. For this reason,

You should awaken aspiration for birth.

2. T'ang version of the Larger Sutra

7 [The Teaching Assembly of the Tathagata of Infinite Life, fasc. 2] also states:

Such people are those endowed with great, majestic virtue. They will be born in the land consummated with the distinguished virtues of the boundless Buddha-Dharma.

8 It is stated in the same sutra [fasc. 2]:

The Tathagata's virtues are only known to Buddhas;

The World-Honored One alone can reveal them.

They are beyond the knowledge of devas, nagas and yaksas,

And the Two Vehicles themselves have no words to describe them.

Even if all living beings became Buddhas,

With their practices surpassing Samantabhadra, and having reached the Other Shore,

Sought to expound one Buddha's virtues

During the period of many inconceivable kalpas,

And even passing the period in which they enter Nirvana,

They would not be able to fathom the Buddha's supreme wisdom.

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

And receive favors of good friends,

Are able to hear this profound and excellent Dharma -

They will receive protection and the loving care of all the Holy Ones.

Only Buddhas thoroughly know the Tathagata's supreme wisdom

And the meanings of the teaching that reach throughout space.

Hence, having heard much about [Amida's] Land of Various Wisdoms,

Accept in faith the true words of my teaching.

It is extremely difficult to receive human existence;

It is also difficult to encounter a Tathagata's appearance in the world.

It is rare indeed to obtain the wisdom of Faith.

Hence, the practicer should pursue the Way with diligence.

If you hear this wonderful Dharma,

All the Buddhas will always rejoice.

3. T'an-luan's Commentary

9 The Commentary on Vasubandhu's Discourse on the Pure Land [fasc. 2] states:

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

"To call the Name of that Tathagata" means to call the Name of the Tathagata of Unhindered Light; "...describes his Light, the embodiment of Wisdom of that Tathagata" shows that the Buddha's light is the embodiment of wisdom. This light is unhindered in illumining all the worlds of the ten quarters. Its activity of removing the darkness of ignorance of all the sentient beings throughout the universe cannot be compared with the light of the sun and moon or with the brilliance of the [mani-]gem, which can only remove the darkness of a hollow or cave. Next, "wishing to practice in accord with the Dharma, that is, in agreement with the significance of the Name" shows that the Name of the Tathagata of Unhindered Light is capable of removing the darkness of ignorance of sentient beings and of fulfilling all their aspirations.

If, however, he who calls the Name and remembers [Amida] finds ignorance still persisting in his mind and, consequently, his aspiration has not yet been fulfilled, [601c] it is because he has not been practicing in accord with the Dharma, that is, in agreement with the significance of the Name.

What is the cause of not practicing in accord with the Dharma, or in agreement with the significance of the Name?

Amida has two bodies

It is due to failure to understand that the Tathagata [Amida] is a Body of Reality and also a Body for the Sake of Living Beings.

Three incorrect faiths

It is also due to the three incorrect faiths:

1. one's faith is not sincere; at one time it exists and at another it does not;

2. one's faith is not single-hearted, because it is not firm;

3. one's faith is not constant, because it is mingled with other thoughts.

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

4. T'an-luan's Hymns

10 It is stated in the Hymns in Praise of Amida Buddha [composed by Master T'an-luan]:

All beings, having heard Amida's virtuous Name,

Attain Joyful Faith, rejoice in what they hear

And call his Name even once. The Person of sincerity, Amida,

Endows merits to them. All who aspire for birth attain birth.

Excluded are those who commit the five gravest offenses and abuse the right Dharma.

Hence, I prostrate myself to worship him and aspire to be born there.

5. Shan-tao's Commentary

11 It is stated in the Commentary on the Contemplation Sutra [Commentary on the Meditative Practice] by the Master of Kuang-ming temple:

"According to one's wishes" [in the passage which says "Amida's transcendent powers are unhindered; they work everywhere according to one's wishes"] has two meanings: first, Amida saves all sentient beings according to their wishes; second, according to Amida's wishes, he observes beings to be saved with the five kinds of perfectly illuminating eyes and, freely exercising the six transcendent powers, approaches them, in body and mind, simultaneously in a single moment; he then enlightens them with deeds, words, and mental acts. The ways in which he benefits them are different for each individual.

12 He also says [in the Commentary on the Introductory Part]:

The beings in the six realms equally experience the five defilements and the five kinds of suffering, and none can ever be free of them. They are constantly tormented by them. Anyone who does not receive such afflictions cannot be counted among ordinary beings.

13 He also says [in the Commentary on the Non-meditative Practice]:

The passage from "What are the three?" to "will unfailingly be born in his land" distinguishes the Three Minds and clarifies that they are the true cause of birth. This passage is divided into two: 1. it is shown that the World-Honored One has profound and unfathomable intent in endowing benefits to the beings in accordance with their capacities, and so unless the Buddha himself raised the question and revealed the point, there would be no way of understanding his intent; 2. it is shown that the Tathagata himself gave the answer, explaining the Three Minds mentioned before.

Three Minds

1) Sincere Mind

The [Contemplation] Sutra states: "First, Sincere Mind (shijoshin)": 'shi' means true, and 'jo' means sincere. [Amida] here wishes to show clearly that both the understanding and the practice to be cultivated by all sentient beings with their bodily, verbal and mental acts ought to come from what [Amida] accomplished with a true and sincere mind. We should not show outwardly how wise, virtuous and diligent we are, because, inwardly, we entertain deceitfulness. Being possessed of all kinds of greed, anger, falsity, and crookedness, we can hardly remove our evil nature; we are indeed like snakes or scorpions. Even if we perform practices with bodily, verbal and mental acts, they are called [602a] 'poisoned good acts' and also 'false practices'; they are not called 'true practices.' Practices performed in such a state of mind are all called 'poisoned good acts,' even if we painstakingly strive, mind and body, throughout the twelve periods of the day and night, running up and down, as if to sweep fire off our heads. It is completely wrong to seek birth in that Buddha's Pure Land by transferring [the merits of] such poisoned practices there. Why? The reason is that, when Amida Buddha in his causal state performed Bodhisattva practices, all his acts with body, mouth and mind were done with a true and sincere mind at all times, even every thought-moment or instant.

What is given [by Amida] constitutes what we aspire for. All that is given is true. There are two kinds of true and sincere mind: one is of self-benefit and the other is of Other's benefit.... Regarding the three kinds of acts which are not good, we should discard what Amida discarded with a true and sincere mind. When we practice three kinds of good acts, we should practice what Amida practiced with a true and sincere mind. Thus we uphold [Amida's] true mind, whether dealing with matters inside or outside, bright or dark. Hence, 'Sincere Mind.'

2) Deep Mind

- Two beliefs

"Second, Deep Mind": Deep Mind is the deep entrusting faith. It has two aspects: one is to believe deeply and unwaveringly that we are actually ordinary beings of karmic evil subject to birth-and-death, ever sinking and ever transmigrating in Samsara since innumerable kalpas ago without a chance to escape from it. Second is to believe deeply and unwaveringly that the Forty-eight Vows of Amida Buddha enfold sentient beings, enabling them to board his Vow-Power and attain birth. It is also to believe deeply and unwaveringly that Shakyamuni Buddha expounds in the Contemplation Sutra the three meritorious acts, the nine grades of aspirants, and the two kinds of good, that is, meditative and non-meditative, and also bears witness to and praises the primary and dependent rewards, that is, the Buddha's body and land, with a view to making people aspire for the Pure Land. It is also to believe deeply and unwaveringly that in the Amida Sutra Buddhas of the ten quarters, as numerous as the sands of the Ganges, present themselves as witnesses and urge all ordinary beings to attain birth unfailingly.

May all practicers of Deep Mind single-heartedly accept the Buddha's words and hold fast to the [Nembutsu] practice, even at the risk of their lives. Let them give up what the Buddha urges them to give up and practice what he urges them to practice. Let them leave what he urges them to leave. To practice this way is called 'to follow the Buddha's teaching and to accord with the Buddha's intent.' This is also called 'to accord with the Buddha's Vows.' Such practicers are called 'true disciples of the Buddha.'

Further, all practicers who perform practices with deep faith in accordance with this [Contemplation] Sutra are able to guide other beings without mistakes. Why? Because the Buddha is a person of perfect Compassion, and also his words are words of truth. Those who haven't yet attained Buddhahood are imperfect in wisdom and practice; being still in the stage of training, they have not yet completely removed their evil passions and their residues, and so their aspiration for Buddhahood has not yet been fulfilled. Such sages and ordinary people cannot decisively know the Buddhas' intent however hard they may try to fathom it. Even if they are able to understand it correctly, they ought to request the Buddha's testimony as the final authority. If one's interpretation agrees with the Buddha's intent, [602b] he approves of it, saying, "So it is, so it is." If not, he will say, "Your exposition is incorrect." The words not approved by the Buddha are unauthentic, without benefit and useless, but those approved by the Buddha are in accord with his right teaching. Every word and exposition of the Buddha is the right teaching, the right principle, the right practice, the right understanding, the right act and the right wisdom. How could any bodhisattva, human or deva determine whether the Buddha's words are correct or not, no matter how long or short they may be? The Buddha's exposition is the teaching that fully clarifies truth, while expositions by bodhisattvas or others are all teachings that do not fully clarify the truth. We should reflect on this.

For this reason, I now respectfully urge all the aspirants for the Pure Land who have close ties with us to accept the Buddha's words with deep faith and hold them with utmost care. Do not believe in the unauthentic teachings of bodhisattvas and others, and do not entertain doubts and delusions, or confuse yourself, thereby losing the great benefit of attaining birth....

Shakyamuni urges all ordinary beings to practice the Nembutsu with singleness of heart throughout their lives; when they die, they will definitely be born in that land. All the Buddhas of the ten quarters, without exception, praise and recommend this teaching and give testimony to its truth. Why do they do so? Because their great compassion arises from the same essence. One Buddha's teaching is the teachings of all the Buddhas; all the Buddhas' teachings are one Buddha's teaching. Hence, it is stated in the Amida Sutra:

Shakyamuni praises various adornments of the Land of Utmost Bliss, and also urges ordinary people to focus their thoughts on Amida's Name for one to seven days, thus leading them to attain birth there.

It is further stated in the passage that follows:

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

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

Sentient beings, you should accept in faith Shakyamuni's teaching, his words of praise, and his testimony. All ordinary people, regardless of the amount of their karmic evil and merit or of the length of time of their practice, should single-mindedly concentrate on Amida's Name, even up to the end of their lives of a hundred years and down to one to seven days. There is no doubt that they will unfailingly attain birth.

Thus, one Buddha's teaching is testified to by all the Buddhas. This is called 'establishing faith in the persons [i.e., Buddhas].'...

Next, the right practice is again divided into two: first, one concentrates on Amida's Name with singleness of heart, being mindful of it every moment, whether one is walking, standing, sitting or lying down, and regardless of the length of time of one's practice; this is called [602c] "the Act of Right Assurance" because it is in accord with the Buddha's [Eighteenth] Vow. [Second,] if one performs acts, such as worshiping and reciting sutras, this is called "Auxiliary Acts." All good acts other than these two kinds of acts are called "Sundry Practices."... They are called "loose and mixed practices." Deep Mind is so called for the above reasons.

3) Mind of Aspiring for Birth by Merit-transference

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

Question: People of wrong and miscellaneous practices with different understandings and pursuits may come up to you and confuse you by putting forward troublesome questions and declaring, "You will not attain birth." Or they may say, "To all beings, whether ordinary people or sages, you, sentient beings, have, from distant kalpas ago up to this present life, committed the ten evil acts, the five gravest offenses, and the four serious transgressions, also abused the Dharma, destroyed the seed of Buddhahood, violated the precepts, destroyed the right view, and so forth, ; yet, you have not been able to eliminate this evil karma. Such evil karma will bind you to the evil realms in the three worlds. How is it possible that by performing meritorious deeds and practicing the Nembutsu only for one life-time, you reach the undefiled land of no-birth and attain the Stage of Non-retrogression forever?"

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

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

Practicers, you should know that if you wish to gain knowledge of the Way, you can learn, as you please, all about ordinary beings and sages, even about the Buddha's fruition. But if you wish to undertake practice, never fail to follow the method of practice [603a] suitable to your conditions. For you will gain much benefit by making a small effort.

Parable of Two Rivers and the White Path

I wish to say to all aspirants for birth: I will now present a parable for the practicers in order to protect their Faith and to guard it against attacks by those who have wrong, perverted and unauthentic views. What is the parable?

Suppose a man is traveling a hundred thousand li toward the west. On the way, he suddenly comes upon two rivers: one is a river of fire that extends southward, and the other is a river of water that extends northward. The two rivers are each a hundred paces wide and unfathomably deep, extending endlessly to the north and south. Where they meet, there is a white path, four or five inches wide. This path is a hundred paces long from the east bank to the west. The waves of the water splash and the flames of the fire burn the path. The waves and flames alternate without ceasing.

This traveler has already journeyed far into the open plain where there is no one to be found. Suddenly, there appear many bandits and vicious beasts. Seeing him alone, they approach competing with each other to kill him. Afraid of death, he at once runs to the west. When he suddenly sees this great river, he says to himself, "This river extends endlessly to the south and to the north. I see a white path in the middle, but it is extremely narrow. Although the two banks are close to each other, how can I get across? Undoubtedly, I shall die this day. When I turn round to return, I see bandits and vicious beasts coming closer and closer. If I try to run toward the south or north, I see vicious beasts and poisonous insects vie with each other to attack me. If I seek the path to the west, I will certainly fall into one of the two rivers of water and fire.

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

When this thought occurs to him, he suddenly hears a voice from the eastern bank urging him, "Take this path with firm resolution. There is no danger of death. If you stay there, you will die." Again, he hears another voice from the western bank calling to him, "Come at once single-heartedly with right mindfulness. I will protect you. Do not fear that you may fall into the calamities of water or fire." Since the traveler hears this voice urging him from the bank and the calling from the other, he resolutely, body and soul, takes the path and proceeds at once without doubt or apprehension.

As he takes a step or two, he hears the voices of the bandits on the eastern bank, "Come back! That path is treacherous. You cannot cross it. Undoubtedly, you are sure to die. We have no evil intentions in pursuing you." Though hearing the calling voices, this person does not even look back. As he proceeds straight on this path with singleness of heart, he, in no time, reaches the western bank and is now free from all danger. There he meets his good friend, and his joy knows no end. This is the parable. [603b]

Meaning of the parable

The meaning of the parable is as follows. 'The eastern bank' is the burning house of this Saha world. 'The western bank' is the Treasure Country of Utmost Bliss. 'Bandits and vicious beasts calling with feigned friendship' refer to sentient beings' six sense-organs, six consciousnesses, six sense-bases, five aggregates, and four elements. 'The open plain where there is no one to be found' refers to always mixing with evil friends without having a chance to meet a true good teacher. 'The two rivers of water and fire' describes sentient beings' greed and lust which are like water and their anger and hatred which are like fire. 'The white path in the middle, four or five inches wide' shows that a pure aspiration for birth arises from within sentient beings' evil passions of greed and anger. Since greed and anger are intense, they are compared to the water and fire. Since good mind is faint, it is compared to a white path. Further, 'waves always splash the path' describes that greed always arises and defiles one's good mind. 'Flames always burn the path' shows that anger and hatred burn the Dharma-treasure of virtue. 'This man at once takes the path westward' shows that he, at once, proceeds westward by turning aside various practices. 'Hearing a voice from the eastern bank urging him to proceed, he immediately takes the path to the west' shows that even though Shakyamuni is already dead and people cannot see him, his teaching still exists which can be followed; the teaching is compared to the voice. 'As he takes a step or two, bandits call him to return' shows that people of different understandings, different practices and wrong views confuse him with their false views, saying, "You will commit evil karma and fall back from the Path." 'There is a man on the western bank calling to him' refers to the purport of Amida's Vow. "In no time he reaches the western bank and rejoices at seeing his good friend" shows that the sentient beings who have long been sinking in the state of birth-and-death, transmigrating from the eternal past and being deluded and bound by their own karma, from which they cannot set themselves free, are now urged by Shakyamuni to proceed to the west and also summoned by Amida's Compassion; faithfully following the wishes of the two sages, they take the path of Vow-Power with constant mindfulness while unafraid of the two rivers of water and fire; after their death, they will be born in his land, where they will see the Buddha with boundless joy.

Since all the practicers always have this understanding and thought in performing practices in three modes of action, whether walking, standing, sitting, and lying down, regardless of time, whether day or night, we call such a state of mind 'Mind of Aspiring for Birth by Merit-transference.' Also Merit-transference [lit. turn and face toward] means that after we have been born in that land, we awaken Great Compassion, with which we turn toward and enter birth-and-death to teach and guide sentient beings. This is also called 'Merit-transference.'

If one possesses the three minds, there is no practice that will not be accomplished. It does not stand to reason that even though one already has aspiration and practice, one cannot attain birth. It is to be noted that these three minds also apply to meditative goods. [603c]

6. Shan-tao's Hymns

14 [Shan-tao] also says [in the Hymns on the Pratyutpanna Samadhi]:

Reverently I say to all my fellow practicers for Pure Land birth: You should be deeply grateful. Shakyamuni Tathagata is truly our compassionate father and mother. He awakens the unsurpassed Faith in us by various means.

7. Quotations of Shan-tao's words

15 The Newly Compiled Catalog of Scriptures in Chen-yuan Era, fasc. 11, states:

The Collection of Liturgical Passages from Various Sutras, two fasc., compiled by Chih-sheng, monk of the West Ch'ung-fu temple during the T'ang dynasty. By the Imperial order, dated 23rd day of the 10th month, 15th year of Chen-yuan [800 A.D.], it was newly included in the Tripitaka. When Chih-sheng compiled the first fascicle of the liturgies from various sutras, he quoted the hymns for the midday chant from Shan-tao's Hymns of Birth in the Pure Land in presenting the liturgy for the Contemplation Sutra. The second fascicle bears the title, "Collected by Bhiksu Shan-tao."

In the important passages from the Collection of Liturgical Passages it is stated:

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

Those who have heard

The Name of Amida Buddha,

Rejoicing as they attain a single thought of Faith,

Will all be born in that land.

8. Genshin

16 It is stated in the Collection of Essential Passages Concerning Birth [fasc. 1]:

We read in the "Chapter on Entrance into the Dharma-realm" [of the Garland Sutra]:

If a man obtains a medicine that renders him indestructible, his enemies and adversaries will not be able to find the opportunity to harm him. So it is with bodhisattvas and mahasattvas. If they obtain the Dharma-medicine for securing the indestructible Bodhi-mind, no evil passions, maras or adversaries will be able to destroy them. Again, if a man obtains a mani-gem from the ocean and makes it his ornament, he will not be drowned in deep waters. Likewise, if [bodhisattvas] obtain the mani-gem of Bodhi-mind, they will not be drowned in the sea of birth-and-death. It is also like the adamant which does not decay even if immersed in water for a hundred thousand kalpas. Bodhi-mind will not perish or become damaged even if it is submerged in the karma of evil passions in birth-and-death for immeasurable kalpas.

17 It is also stated in the same work [Collection of Essential Passages Concerning Birth, fasc. 2]:

Even though I am in Amida's embrace, my evil passions obstruct my sight and so I cannot see [the Light]; however, Great Compassion always shines on me untiringly.

9. Shinran's comments

18 Thus, there is nothing, whether Practice or Faith, that has not been transferred to us by Amida Tathagata out of his pure Vow-Mind. It is not that there is no cause [for birth] or that there is a cause other than this [endowed Practice and Faith]. This we should remember.

Three Minds and One Mind

19 Question: In the Primal Vow, the Tathagata already made the Vow of Sincere Mind, Joyful Faith and Desire for Birth. Why does the author of the Discourse [Vasubandhu] profess 'One Mind'?

Answer: In order to make ignorant sentient beings understand more easily, Amida Tathagata made [the Vow of] Three Minds, but the true cause of Nirvana is only Faith. For this reason, it seems that the author of the Discourse puts the three together into one.

"The three should be one" - from the meanings of the Chinese characters -

20 When I consider the literal meaning of the Three Minds, the three should be one. The reason is as follows: with regard to Sincere Mind (shishin), shi means true, real and sincere; shin means seed and fruit. With regard to Joyful Faith (shingyo), shin means true, real, sincere, full, utmost, accomplished, function, heavy, discerning, test, expounding, and loyal; gyo means desire, aspiration, appreciation, rejoicing, delight, joy, gladness and happiness. With regard to Desire for Birth (yokusho), yoku means vow, aspiration, awakening and realization; sho means accomplishing, making, doing and raising.

We clearly realize as follows. Sincere Mind is the mind of true, real and genuine [wisdom] and of the seed [of Buddhahood]; hence, it is not mixed with doubt. Joyful Faith is the mind full of truth and sincerity, the mind of utmost trust and reverence, the mind of clear perception [of Amida's saving power] and steadfastness, the mind of aspiration and appreciation, and the mind of joy and delight; hence, it is not mixed with doubt. Desire for Birth is the mind of certainty and assurance [of Birth], the desire to become [Buddha] and perform [altruistic activities], and the mind endowed by the Great Compassion; hence, it is not mixed with doubt.

When I consider the meanings of the characters that make up the words for the Three Minds, they are the true mind not mixed with delusion and the sincere mind not mixed with falsehood. I truly realize that it is the mind not mixed with doubt; hence, it is called Joyful Faith. Joyful Faith is One Mind; One Mind is True Entrusting Heart. For this reason, the author of the Discourse professed 'One Mind' at the outset [of the Discourse]. This we should realize.

Why are the Three Minds promised in the 18th Vow?

21 Question: From the above explanation of the meanings of the characters, I see that it is reasonable for the author of the Discourse to put together the three into one. But how can we conceive of the Vow of Three Minds which Amida Tathagata made for the benefit of ignorant and evil sentient beings?

Answer: The Buddha's intention is difficult to fathom. I will, however, venture to guess his intent. From the beginningless past to this day and up to this moment, the ocean-like multitudes of beings have been defiled and evil and lack the pure mind; they have been deluded and deceitful and lack the true mind. Consequently, when the Tathagata awakened compassion for all suffering ocean-like sentient beings and performed the Bodhisattva practices for inconceivable, millions and billions of kalpas, his practices in three modes of action have never been impure or untrue, even for a thought-moment or an instant. With the pure and true mind, the Tathagata perfected the complete, all-merging, unhindered, inconceivable, [604b] indescribable and ineffable supreme virtue. The Tathagata endows his Sincere Mind to the ocean-like multitudes of beings who are full of evil passions, evil karma and perverted wisdom. This is the true mind endowed by him to benefit such beings; hence, it is not mixed with doubt. The basis for the Sincere Mind is the Sacred Name of the supreme virtue.

Testimony from the Larger Sutra

22 Thus, we read in the Larger Sutra [fasc. 1]:

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

Testimony from the T'ang version of the Larger Sutra

23 The Teaching Assembly of the Tathagata of Infinite Life [fasc. 1] states:

The Buddha said to Ananda, "Monk Dharmakara widely proclaimed those great, universal Vows before Lokeshvararaja Tathagata, devas, humans, devils, Brahma, mendicants and brahmanas. He has already fulfilled the Vows. Having proclaimed those Vows, which were rare in the world, he dwelt firmly in the realization of them. He obtained various merits, with which he adorned the pure Buddha-land of extensive majestic virtues. The time that elapsed while he performed such Bodhisattva practices was immeasurable, innumerable, inconceivable, unequaled kotis of nayutas of a hundred thousand kalpas. During that time, he did not harbor in his mind even a thought of greed, anger or stupidity, nor conceive any idea of greed, cruelty or anger. He never had an attached thought of form, sound, smell, taste or touch. For all sentient beings he embraced a feeling of love and respect as he would do for his relatives.... He had a docile and friendly nature and never resorted to violence. He always maintained a heart of compassion and patience for all living beings, and was never deceitful or flattering. Neither was he indolent or slothful. He encouraged them all to do good acts and led them to seek the pure Dharma. For the sake of all beings, he courageously remained steadfast in his resolve and never retreated. Thus he benefited the whole world and fulfilled his great Vows.

Shan-tao's explanation

24 The Master of Kuang-ming temple [Shan-tao] says [in the Commentary on the Non-meditative Good]:

It is completely wrong to seek birth in that Buddha's Pure Land by transferring [the merits of] such poisoned practices there. Why? The reason is that, when Amida Buddha in his causal state performed Bodhisattva practices, all his acts with body, mouth and mind were done with a true and sincere mind at all times, even every thought-moment or instant. What is given [by Amida] constitutes what we aspire for. All that is given is true. There are two kinds of true and sincere mind: one is of self-benefit and the other is of Other's benefit.... Regarding the three kinds of acts which are not good, we should discard what Amida [604c] discarded with the true and sincere mind. When we practice three kinds of good acts, we should practice what Amida practiced with the true and sincere mind. Thus we uphold [Amida's] true mind, whether dealing with matters inside or outside, bright or dark. Hence, 'Sincere Mind.'

Explanation of the Three Minds

1. Sincere Mind

25 From the true words of the Great Sage and the explanation of the master of this school [Shan-tao], we truly realize that this mind is the true and sincere mind endowed by the Buddha for our benefit through the inconceivable, indescribable and ineffable ocean-like Vow of great wisdom of the One Vehicle. This is called 'Sincere Mind.'

From the Nirvana Sutra

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

Concerning "true," the Nirvana Sutra ["Chapter on Sacred Practice"] states:

True Reality is the single path of purity that does not presuppose a second path. True Reality is none other than Tathagata; Tathagata is none other than True Reality. True Reality is none other than space; space is none other than True reality. True Reality is none other than Buddha-nature; Buddha-nature is none other than True Reality.

From Shan-tao's Commentary

27[Shan-tao's] Commentary [on the Non-meditative Good] says 'whether dealing with matters inside or outside, bright or dark.'

In the phrase 'inside or outside,' 'inside' refers to the supraworldly, and 'outside' refers to the worldly. In the phrase 'bright or dark,' 'bright' refers to the supraworldly, and 'dark' refers to the worldly. Further, 'bright' refers to wisdom, and 'dark' refers to ignorance. The Nirvana Sutra ["Chapter on Sacred Practice"] states:

Darkness refers to the worldly, and brightness refers to the supraworldly. Darkness refers to ignorance, and brightness refers to wisdom.

2. Joyful Faith

28Next, Joyful Faith is the ocean-like Faith, complete, all-merging and unhindered, consummated with the Tathagata's Great Compassion. For this reason, it is not mixed with doubt. Hence, it is called Joyful Faith. The basis for Joyful Faith is Sincere Mind endowed by the Other-Power. However, all the ocean-like multitudinous beings, since the beginningless past, have been transmigrating in the sea of ignorance, drowning in the cycle of existences, bound to the cycle of sufferings and lacking pure Joyful Faith. As a natural consequence, they have no true Joyful Faith. Therefore, it is difficult for them to meet the highest virtue and attain the supreme Pure Faith. All the ordinary beings with limited capacities, at all times, constantly defile their good minds with greed and lust, and their anger and hatred continuously burn the treasure of Dharma. Even if they act and practice as busily as though they were sweeping fire off their heads, their practices are called 'poisoned and mixed good' and also 'deluded and deceitful practices,' and are not called 'true acts.' To seek to attain birth in the Land of Infinite Light with these deluded and poisoned good would be in vain. Why? Because when the Tathagata [Amida] performed the Bodhisattva practices, his three modes of action [605a] were not mingled with doubt, even for a thought-moment or an instant. Because this mind [Joyful Faith] is the Tathagata's Great Compassion, it necessarily becomes the decisive cause of birth in the Land of Recompense. The Tathagata, out of compassion toward the suffering multitudes, endowed the unhindered, great Pure Faith to the ocean of beings. This is called True Entrusting Heart of the Other-Power.

From the Larger Sutra

29 The passage of fulfillment of the Vow of Faith, the Primal Vow, reads as follows:

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

From the T'ang version of the Larger Sutra

30 It is also stated [in the Teaching Assembly of the Tathagata of Infinite Life, fasc. 2]:

All sentient beings in the Buddha-lands of other quarters, having heard the Name of the Tathagata of Immeasurable Life, awaken a single thought of Pure Faith and rejoice.

From the Nirvana Sutra

31 We read in the Nirvana Sutra ["Chapter on Lion's Roar"]:

Men of good families, Great Compassion and Great Benevolence are called Buddha-nature. Why? Because Great Compassion and Great Benevolence accompany Bodhisattvas just as shadows accompany things. All sentient beings will ultimately and surely realize Great Compassion and Great Benevolence. For this reason, I make this remark, "All sentient beings have Buddha-nature." Great Compassion and Great Benevolence are called Buddha-nature. Buddha-nature is called Tathagata. Great joy and great abandonment are called Buddha-nature. Why? Because if Bodhisattvas and Mahasattvas were unable to abandon the twenty-five states of existence, they would not be able to realize the highest, perfect Enlightenment. Because all sentient beings ultimately and surely attain it, I say that "All sentient beings have Buddha-nature." Great joy and great abandonment are Buddha-nature. Buddha-nature is Tathagata. Buddha-nature is Great Faith. Why? Because it is through Faith that Bodhisattvas and Mahasattvas have accomplished all the Paramitas, from charity to wisdom. Because all sentient beings ultimately and surely attain Great Faith, I say, "All sentient beings have Buddha-nature." Great Faith is Buddha-nature. Buddha-nature is Tathagata. Buddha-nature is called "the One Child Stage" [or the stage in which one regards each being as one's only child]. Why? Because through attainment of "the One Child Stage" Bodhisattvas have realized the mind of equality with regard to all sentient beings. Because all sentient beings ultimately and surely attain "the One Child Stage," I make this remark, "All sentient beings have Buddha-nature." "The One Child Stage" is Buddha-nature. Buddha-nature is Tathagata.

32 It is also stated [in the Nirvana Sutra, "Chapter on Kashyapa"]:

Concerning the highest, perfect Enlightenment, Faith is its cause. Although there are innumerable causes of Enlightenment, if Faith is presented, they are exhaustively included in it.

33 It is also stated [in the Nirvana Sutra, "Chapter on Kashyapa"]:

There are two kinds of faith: one arises from hearing, and the other arises from thinking. This person's faith arises from hearing, and not from thinking. Hence, it is called incomplete faith. There are another two kinds of faith: [605b] one is to believe that there is the path to Enlightenment, and the other is to believe that there are people who have attained it. This person only believes that there is the path to Enlightenment, but does not believe that there are people who have attained it. This type of faith is called incomplete faith.

From the Garland Sutra

34 It is stated in the Garland Sutra [Chin version, "Chapter on Entry into the Dharma-realm"]:

Those who hear this teaching, rejoice

In faith and entertain no doubt

Quickly realize the supreme Enlightenment;

They are equal to the Tathagatas.

35 It is also stated in the same sutra [T'ang version]:

The Tathagata removes forever

The doubts of all sentient beings,

And fulfills their aspirations

According to their wishes.

36 The same sutra also states [T'ang version, "Chapter on Bhadrashri Bodhisattva"]:

Faith is the source of Enlightenment and the mother of virtues;

It nurtures all kinds of goodness.

It cuts asunder the net of doubt and leads us away from the currents of desires;

It opens up the Highest Path of Nirvana.

Faith is free of defiled mind and is pure;

It destroys arrogance, and is the root of reverence;

It is the foremost treasure of the Dharma-store;

It is the hand of purity that receives various practices.

Faith performs charity ungrudgingly;

Faith rejoicingly enters the Buddha Dharma;

Faith augments wisdom and virtues;

Faith unfailingly reaches the stage of the Tathagata.

Faith purifies the sense-organs and makes them clear and sharp;

Since Faith-power is firm and strong, nothing can destroy it.

Faith destroys forever the root of evil passions;

Faith solely leads one to the Buddha's virtues.

Faith knows no attachment to the external world;

It keeps away all adverse conditions and secures safety from them;

Faith transcends Maras' paths

And manifests the Highest Path of Emancipation.

Faith keeps the seeds of virtues from decay;

Faith grows the tree of Enlightenment.

Faith augments the supreme wisdom.

Faith causes all Buddhas to appear.

For this reason, if we explain in the order of performing practices,

Joyful Faith is foremost, which is extremely difficult to attain....

If one constantly reveres Buddhas with faith,

That means making great offerings.

If one makes great offerings,

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

If one constantly upholds the sacred Dharma,

One never tires of hearing the Buddha's teaching;

If one never tires of hearing the Buddha's teaching,

One comes to accept in faith the Dharma's inconceivable power.

If one reverently serves pure monks,

One's faith will not retrogress;

If one attains unretrogressive faith,

One's power of faith becomes immovable.

If one gains power of faith which is immovable,

One's sense-organs become pure, clear and sharp;

If one attains pure, clear and sharp sense-organs,

One can approach good teachers.

If one approaches good teachers,

One can practice and accumulate extensive good;

If one practices and accumulates extensive good,

One acquires the great causal power [for attaining Buddhahood].

If one acquires the great causal power,

One gains the excellent, decisive understanding;

If one gains the excellent, decisive understanding,

One is protected by all the Buddhas.

If one is protected by all the Buddhas,

One awakens Bodhi-mind;

If one awakens Bodhi-mind,

One learns the virtues of the Buddhas.

If [605c] one cultivates the virtues of the Buddhas,

One is born in the Tathagata's family;

If one is born in the Tathagata's family,

One learns skillful means.

If one learns skillful means,

One can attain pure Joyful Faith;

If one attains pure Joyful Faith,

One realizes the distinguished supreme mind.

If one realizes the distinguished supreme mind,

One constantly practices the Paramitas;

If one constantly practices the Paramitas,

One accomplishes the Mahayana.

If one accomplishes the Mahayana,

One makes offerings to Buddhas as prescribed;

If one makes offerings to Buddhas as prescribed,

One's mindfulness of the Buddha does not waver.

If one's mindfulness of the Buddha does not waver,

One always sees innumerable Buddhas;

If one always sees innumerable Buddhas,

One sees that the quintessence of the Tathagata is eternal.

If one sees that the quintessence of the Tathagata is eternal,

One realizes that the Dharma is imperishable;

If one realizes that the Dharma is imperishable,

One attains unhinderedness in acquiring intellectual powers.

If one attains unhindered intellectual powers,

One can expound boundless teachings;

If one expounds boundless teachings,

One saves sentient beings with compassionate heart.

If one saves sentient beings with compassionate heart,

One attains the firm mind of great compassion;

If one attains the firm mind of great compassion,

One rejoices in the profound Dharma.

If one rejoices in the profound Dharma,

One gets rid of the faults of the conditioned world;

If one gets rid of the faults of the conditioned world,

One frees oneself from arrogance and unruliness.

If one frees oneself from arrogance and unruliness,

One can benefit all beings without exception;

If one benefits all beings without exception,

One can dwell in birth-and-death without feeling fatigued.

From T'an-luan's Commentary

37 It is stated in the Commentary on Vasubandhu's Discourse on the Pure Land [fasc. 2]:

...one can practice in accord with the Dharma. Therefore, the author of the Discourse says at the beginning, 'with singleness of mind, I...'

38 It is also stated in the same work [fasc. 2]:

At the beginning of a sutra it is stated, 'Thus [I have heard]'; this indicates the faith with which one is led [into the teaching].

3. Desire for Birth

39 Next, Desire for Birth is the Tathagata's command calling the multitudes of beings to come to his land. The basis for Desire for Birth is true Joyful Faith. Indeed, this is not a desire of transferring one's merit with self-power as harbored by Mahayanists or Hinayanists, ordinary people or sages, or those who practice meditative or non-meditative good. Hence, it is called 'not transferring one's merit.'

The sentient beings of the worlds, which are as numerous as dust particles, floundering in the sea of evil passions and drifting in the sea of birth-and-death, lack the true desire or pure desire to transfer one's merit. For this reason, the Tathagata [Amida] awakened compassion for all suffering beings and performed the Bodhisattva practices; at that time, all his practices in the three modes of action were carried out, every thought-moment or instant, with transference of his merit as his principal concern, thereby fulfilling the Great Compassion, and so, to the ocean of all beings he endows true Desire for Birth that benefits others. [606a] Desire for Birth is [the Buddha's] desire to transfer his merit [to sentient beings]. This is the mind of Great Compassion; hence, it is not mingled with doubt.

From the Larger Sutra

40 Here, we find that the passage of fulfillment of the Vow with regard to Desire for Birth is stated in the [Larger] Sutra, fasc. 2, as follows:

... through [Amida's] sincere transference of merit. Aspiring to be born in his land, they attain birth and dwell in the Stage of Non-retrogression. But excluded are those who have committed the five gravest offenses and abused the right Dharma.

Testimony from the T'ang version of the Larger Sutra

41 It is also stated [in the Teaching Assembly of the Tathagata of Infinite Life, fasc. 2]:

If they appreciate [Amida's] transference of the roots of goodness and aspire to be born in the Land of Immeasurable Life, they shall all be born there according to their wishes and attain the Stage of Non-retrogression and, finally, realize the highest, perfect Enlightenment. Excluded, however, are those who commit the five evil acts that would consign them to Avici hell, abuse the right Dharma and slander the sages.

Testimony from T'an-luan's Commentary

42 [Commentary on] Vasubandhu's Discourse on the Pure Land [fasc. 2] states:

"How does one transfer [the merit of the practice]? One does not forsake suffering beings, but constantly resolves in one's mind to perfect the Great Compassion by putting Merit-transference above anything else." The Merit-transference has two aspects: 1) the 'going' aspect and 2) the 'returning' aspect. The 'going' aspect is that one turns one's merit over to all sentient beings with the aspiration that all will be born together into Amida Tathagata's Pure Land of Peace and Bliss. The 'returning' aspect is that after having been born in his land, one acquires the fruit of the Shamatha and Vipashyana practices and attains the power of employing expedient means, whereby one re-enters the dense forest of birth-and-death and leads all sentient beings into the Buddhist Path. Whether 'going' or 'returning,' one seeks to deliver sentient beings from the sea of birth-and-death. For this reason, Vasubandhu says, "...perfect the Great Compassion by putting Merit-transference above anything else."

43 It is also stated in the [Commentary, fasc. 2]:

'The pure [manifestation] entering into the Vow-Mind' is as follows: "I [i.e., Vasubandhu] have explained above the contemplation of accomplishment of the glorious merits of the Buddha-land, the Buddha and the Bodhisattvas. These three kinds of accomplishment are adorned with the Vow-Mind. One should realize the implication of this." "One should realize the implication of this" means that one should realize that the three kinds of glorious accomplishment are, in their origin, [Dharmakara's] adornment with the Pure Vow-Mind through the Forty-eight Vows, and so on. Since the cause is pure, the result is equally pure. They are not what has come into existence without any cause or by some other cause.

44 It is also stated in the Commentary [fasc. 2]:

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

Testimony from Shan-tao's Commentary

45 The Master of Kuang-ming temple [Shan-tao] says [in the Commentary on the Non-meditative Good]:

Again, those who transfer merit aspiring to be born in the Pure Land should unfailingly avail themselves of the Vow which Amida transfers with decisive and true and sincere mind and dwell in the thought of attaining birth. Since this mind is a deep faith like diamond, it is not liable to be disturbed or destroyed by people of different views, different teachings, other understandings or other practices. You should decisively and single-mindedly hold fast to the Vow and proceed straightforwardly [606b] without giving heed to what others say. If you waver between going forward and retreating and look back with cowardly apprehensions, you will stray from the Path and lose the great benefit of attaining birth.

Shinran's comments on the parable of two rivers and a white path

46Truly we realize that, in the parable of the two rivers, 'the White Path four or five inches wide' has the following meaning: 'white' in 'the white path' is contrasted to 'black'; 'white' refers to the white act selected and adopted [in the Vow], that is, the Pure Karmic Act endowed to us for our Going forth. 'Black' refers to the black [evil] actions of our ignorance and evil passions and also to the miscellaneous good deeds done by the followers of the Two Vehicles, humans and devas. 'Path' is contrasted to 'lane'; the Path refers to the straight path of truth of the Primal Vow - the supreme Great Path leading to the Great and Complete Nirvana. 'Lanes' refer to small passages of the teachings of the Two Vehicles and Three Vehicles and of myriad good deeds and various practices. 'Four or five inches wide' refers to the four elements and the five aggregates that constitute sentient beings. 'A pure aspiration for birth arises' means attainment of the Diamond-hard True Faith; since it is the ocean of Great Faith endowed by the Primal Vow-Power, it is indestructible; hence, it is compared to diamond.

Shan-tao's Commentary

47 It is stated in the Commentary on the Contemplation Sutra [i.e., Essential Meaning of the Contemplation Sutra by Shan-tao]:

People of the present, both monks and laypeople, have each awakened the highest aspiration,

But birth-and-death is extremely difficult to abhor, and the Buddha Dharma hard to seek.

Together you should make the diamond-hard resolution and leap over the four violent streams; ...

Those who have received the Diamond-hard Mind, coming into accord with [the Vow] in a flash of thought,

Shall realize the fruition of Nirvana.

48 It is also stated in the same [Commentary on the Introductory Part]:

Having thoroughly attained the True Faith, you should abhor this Saha world of pain, aspire for the Unconditioned Realm of Happiness, and enter forever the state of eternal bliss. But it is not easy to enter straightaway the Realm of No-action; nor is it easy to escape readily from the Saha world of afflictions. Unless you awaken the diamond-hard aspiration, how can you eradicate forever the roots of birth-and-death? If you do not closely follow the Compassionate One, how can you free yourselves from the long sorrow?

49 It is also stated in the same [Commentary on the Meditative Practice]:

'Diamond' indicates the undefiled [wisdom].

The three Minds are the One Mind

50 Hence, we truly realize that although Sincere Mind, Joyful Faith and Desire for Birth are different terms, their significance is the same. Why is it so? Because the Three Minds are not mingled with doubt, and so they are the True One Mind. This is called the Diamond-hard True Faith. The Diamond-hard True Faith is called True Entrusting Heart. True Entrusting Heart is necessarily accompanied by [recitation of] the Name. [Recitation of] the Name, however, is not always accompanied by Entrusting Heart of the Vow-Power. For this reason, the author of the Discourse [Vasubandhu] declares at its beginning, 'I, with One Mind,' and also says [fasc. 2] '... wishing to practice in accord with the Dharma, that is, in agreement with the significance of the Name.'

Praise of the virtue of Great Faith

51 When I contemplate the ocean of Great Faith, I see that it does not discriminate between the noble and mean, monks and laypeople, men and women, old and young. The amount of the karmic evil committed is not questioned, nor is the length of practice considered. It is neither practice nor good acts; neither sudden attainment nor gradual attainment; neither [606c] meditative practice nor non-meditative practice; neither right contemplation nor wrong contemplation; neither contemplation of forms nor contemplation of non-form; neither in everyday life nor at the end of life; neither many recitations nor a single recitation. It is solely Joyful Faith which is inconceivable, indescribable and ineffable. It is like the agada medicine which destroys all poisons. The medicine of the Tathagata's Vow removes the poisons of our wisdom and stupidity.

Bodhi-mind of the Other-Power

Two kinds of Bodhi-mind, each divided into two groups

52 With regard to the Bodhi-mind, there are two kinds [of teachings]: vertical and crosswise. The vertical [teaching] is again divided into two groups: vertical transcendence and vertical going-out. The vertical transcendence and the vertical going-out refer to various teachings - accommodative and real, exoteric and esoteric, Mahayana and Hinayana. The Bodhi-mind in these teachings is the mind set on attaining Bodhi by the round-about way of practice for many kalpas; it is the diamond-hard mind of self-power, that is, the great mind of the Bodhisattva.

Bodhi-mind for crosswise transcendence

The crosswise [teaching] is again divided into two groups: crosswise transcendence and crosswise going-out. The crosswise going-out is the Bodhi-mind of self-power within the Other-Power teaching, set on performing practices - right and miscellaneous, meditative and non-meditative. The crosswise transcendence refers to Joyful Faith endowed to us by the Vow-Power; it is called the aspiration to attain Buddhahood. The aspiration to attain Buddhahood is the Great Bodhi-mind for crosswise [transcendence]. This is called the Diamond-hard Mind of Crosswise Transcendence.

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

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

Testimony from T'an-luan's Commentary

53 The Commentary on Vasubandhu's Discourse on the Pure Land [fasc. 2] states:

Bodhi-mind in the Pure Land Way

In the Sutra of Infinite Life preached at Rajagriha, I find in the section on the three grades of aspirants that although their practices differ according to their superior or inferior qualities, they all, without fail, awaken the aspiration for the highest Bodhi. The aspiration for the highest Bodhi is the resolve to attain Buddhahood. The aspiration to attain Buddhahood is the resolve to save all sentient beings. The aspiration to save sentient beings is the resolve to embrace sentient beings and lead them to attain birth in a Buddha-land. It follows that those who wish to be born in the Pure Land of Peace and Bliss should awaken the aspiration for the highest Bodhi. If there is anyone who does not awaken the aspiration for the highest Bodhi but, having heard of the endless pleasures to be enjoyed in that land, desires to be born there simply because of such pleasures, he will not attain birth. And so, it is said, "they do not seek to enjoy the pleasures for their own sustenance" but "to remove the sufferings of all sentient beings." "The pleasures for their own sustenance" means that the Pure Land of Peace and Bliss has been produced and maintained by Amida Tathagata's Primal Vow-Power, and so there is no end to the pleasures to be enjoyed. The meaning of 'the transference of merit' is that one transfers the merits that one has accumulated to all sentient beings so that they, too, will take the Buddhist Way. [607a]

From Yuan-chao's Commentary

54 Master Yuan-chao says [in the Commentary on the Amida Sutra]:

Difficulty in expounding Amida's teaching in the world

It is extremely difficult because no other [Buddha] could do [just as Shakyamuni did]; it is rare because the world has never seen this.

55 He also says:

Difficulty in accepting the Nembutsu teaching

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

56 He further says:

It is difficult to perform practices and attain Buddhahood in this evil world. A second difficulty is to expound this teaching for the sake of all sentient beings. These two difficulties serve to clarify that the Buddhas' praise [of Shakyamuni] is not vain. Sentient beings are led to hear and accept the teaching in faith.

Testimony from Yung-ch'in's Notes

57 Yung-ch'in of the Vinaya school says [in the Notes to the Commentary on the Amida Sutra]:

Difficulty in accepting this teaching in faith

Concerning the difficulty of accepting this Dharma in faith, to transform ordinary people into sages through this Dharma is actually as easy as turning one's palms - so easy that many people with shallow wisdom are skeptical about this. Thus the Larger Sutra, fasc. 2, states, "[The Pure Land] is easy to reach, but very few actually go there." Hence, we know that this Dharma is difficult to accept in faith.

Further comments on Yuan-chao's words

58 It is stated in the Notes to Yuan-chao's Commentary on the Amida Sutra [by Chieh-tu]:

'Not to discriminate between fools and the wise' is said because there are different human capacities, such as sharp and dull. 'Not to discriminate between the rich and the poor' is said because there are different karmic rewards, such as strong and weak. 'Not to question the length of your practice' is said because there are different effects of practice, such as deep and shallow. 'Not to question whether your practice is good or bad' is said because there are different natures of practice, such as agreeable and disagreeable. 'So long as you are resolute and unwavering in your faith, ... even if sinister signs may appear at the end of your life' is said because the Contemplation Sutra, in the section of the middle level of the lowest grade, states, "the flames of hell suddenly close in on him, and so forth." 'Ordinary and foolish beings bound by evil passions' is said because they are possessed of two kinds of delusion. "Those in the lower state of society, such as hunters and traders, can instantly transcend birth-and-death and attain Buddhahood. This is called [the Dharma] which is the most difficult in the world to accept in faith" means that such evil persons as hunters and wine dealers can transcend Samsara and attain birth through ten utterances of the Nembutsu, and so, is not this teaching difficult to accept in faith?

Amida Tathagata is called the True Illumination, the Equally Enlightened One, the Inconceivable One, the Ultimate Resort, and Great Arhat, the Great Consolation, the One Equal to the Unequaled, and the Inconceivable Light.

Shan-yue's postscript that praises Amida's Vow

59 In the postscript of the Collection of Passages on the Land of Bliss [by Tsung-hsiao] it is stated:

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

Single thought of Faith

Shinran's explanation of "single thought of Faith" (1)

60 When I contemplate the true Joyful Faith, there is in it a single thought. The single thought reveals the very first moment when Joyful Faith is awakened in us, and also expresses the great and inconceivable joy [of receiving Faith].

Testimony from the Larger Sutra

61 In connection with this, the Larger Sutra, fasc. 2, states:

All sentient beings, having heard his Name, rejoice in faith and [607b] are mindful of him even with a single thought - through his sincere transference of merit; aspiring to be born in his land, they will attain birth and dwell in the Stage of Non-retrogression.

Testimony from the T'ang version of the Larger Sutra

62 Further it is stated in the Teaching Assembly of the Tathagata of Infinite Life, fasc. 2:

All sentient beings in the Buddha-lands of other quarters, having heard the Name of the Tathagata of Infinite Life, awaken a single thought of Pure Faith and rejoice.

Testimony from the Larger Sutra

Also the Larger Sutra, fasc. 2, states:

By the Buddha's Primal Vow-Power, Hearing his Name, they aspire to be born in his land.

Testimony from the T'ang version of the Larger Sutra

Again, it is stated [in the Teaching Assembly of the Tathagata of Infinite Life, fasc. 2]:

They hear the Buddha's virtuous Name.

"Hearing" and Faith - Nirvana Sutra

63 It is stated in the Nirvana Sutra ["chapter on Kashyapa"]:

What is called 'imperfect hearing'? To accept only a half of the twelve divisions of the scriptures expounded by the Tathagata and reject the other half - this is called 'imperfect hearing.' Also, even if one upholds these six divisions of scriptures, they cannot recite them and so one's exposition of the scriptures cannot benefit others; this is called 'imperfect hearing.' Further, having received the six divisions of the scriptures, one upholds, recites and expounds them for the sake of disputation, in order to defeat others in discussions, to gain profit or for secular purposes; this is called 'imperfect hearing.'

Shan-tao's terms

64 The Master of Kuang-ming temple says [in the Commentary on the Non-meditative Practice]: 'single-hearted practice of the Nembutsu' and also 'wholehearted practice of the Nembutsu.'

Shinran's explanation of "hearing" and "single thought of Faith" (2)

65 When the Larger Sutra says 'hear' [in the phrase 'having heard the Name'], it means that sentient beings, having heard how the Buddha made and fulfilled the Vow, entertain no doubt. This is what is meant by 'hear.' 'Faith' [in 'rejoice in faith'] refers to Faith endowed by the Primal Vow-Power. 'Rejoice' shows the state of joy in body and mind. 'Even (once)' is the word that comprises both many and few. 'A single thought' means that one's Faith is free of double-mindedness; hence, it is called 'a single thought.' This is what [Vasubandhu] calls 'the One Mind.' The One Mind is the true cause of birth in the Pure Land of Recompense.

Ten benefits of Faith in this life

When we acquire the Diamond-hard True Faith, we transcend crosswise the five evil realms and the eight adverse conditions, and unfailingly gain ten benefits in this life. What are the ten? 1. The benefit of being protected by unseen divine beings; 2. The benefit of attaining the utmost virtues; 3. The benefit of our karmic evil being transformed into good; 4. The benefit of being protected and remembered by all the Buddhas; 5. The benefit of being praised by all the Buddhas; 6. The benefit of being protected constantly by the light of Amida's heart; 7. The benefit of having much joy in our hearts; 8. The benefit of acknowledging Amida's benevolence and repaying our debt of gratitude for his virtues; 9. The benefit of constantly practicing great compassion; 10. The benefit of entering the Rightly Established Stage.

Explanation of Shan-tao's term

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

Implications of "single thought of Faith"

Hence, 'a single thought' in the passage of fulfillment [of the Eighteenth Vow] refers to the singleness of mind. The singleness of mind is the deep mind. The deep mind is the deep faith. The deep faith is the steadfast deep faith. The steadfast deep faith is the decisive mind. The decisive mind is the supreme [607c] mind. The supreme mind is the true faith. The true faith is the enduring mind. The enduring mind is the sincere mind. The sincere mind is mindfulness. Mindfulness is the true One Mind. The true One Mind is the great joy. The great joy is the True Entrusting Heart. The True Entrusting Heart is the Diamond-hard Faith. The diamond-hard mind is the aspiration for Buddhahood. The aspiration for Buddhahood is the desire to save sentient beings. The desire to save sentient beings is the desire to embrace sentient beings and bring them to the Pure Land of Peace and Bliss. This desire is the great Bodhi-mind.
This mind is the Great Compassion, for it arises from the wisdom of infinite light. The ocean-like Vow is without discrimination; hence, aspiration for Bodhi is without discrimination. Since aspiration for Bodhi is without discrimination, the wisdom of the Path is also without discrimination. Since the wisdom of the Path is without discrimination, the Great Compassion is without discrimination. The Great Compassion is the right cause of the Buddha's Enlightenment.

Faith is the Bodhi-mind

67 It is stated in the Commentary on Vasubandhu's Discourse on the Pure Land, fasc. 2:

Those who wish to be born in the Pure Land of Peace and Bliss should awaken the aspiration for the highest Bodhi.

68 It is also stated in the same, fasc. 1:

Parable of fire (Amida's Mind) and wood (our minds)

'That mind itself produces Buddhas' [in the Contemplation Sutra] means that the [meditating] mind [i.e., Faith] becomes Buddha. 'That mind is itself the Buddha' means that there is no Buddha apart from the [meditating] mind. It is just as fire comes from wood but is not separate from the wood. Because it is not separate from the wood, it burns the wood. The wood becomes fire, which burns the wood and turns it, too, into fire.

69 The [Master of] Kuang-ming temple says [in the Commentary on the Meditative Practice]:

This mind becomes Buddha. This mind is itself Buddha. There is no Buddha apart from this mind.

The Three Minds are the One Mind

Conclusion to the One Mind

70 Hence we realize that the One Mind is described as 'to practice in accord with the Dharma.' This is the right teaching, the right meaning, the right practice, the right understanding, the right act, and the right wisdom.

The Three Minds are the One Mind

71 The Three Minds are the One Mind; the One Mind is the Diamond-hard True Faith. I have given the answer concerning this matter in the above passages. Reflect on this.

Meaning of "Bodhi-mind"

72 The Discourse on Tranquilization and Contemplation, fasc. 1, states:

'Bodhi' is an Indian word; here [in China] it is translated as 'Way.' 'Chih-to (citta)' represents an Indian sound; here it is translated as 'mind.' Mind means discerning.

Teaching -classification

Crosswise transcendence

73 'Transcending crosswise and cutting off the four streams' [quoted above (47) from Shan-tao's work] means: 'crosswise' contrasts with vertical transcendence and vertical going out. 'Transcendence' is the word that contrasts with roundabout trekking. 'Vertical transcendence' refers to the true Mahayana teachings. 'Vertical going out' refers to provisional Mahayana teachings, that is, the teachings of the Two Vehicles and the Three Vehicles which provide roundabout approaches.
'Crosswise transcendence' refers to the absolute and all-complete true teaching actualized by the fulfillment of the [Eighteenth] Vow, that is, the true essence [of the Pure Land Way]. There is also 'crosswise going out,' which refers to the meditative and non-meditative teachings applicable for the three kinds of aspirants and the nine grades of beings, that is, the acts of virtue for roundabout approaches leading to the Transformed Land or the Land of Sloth and Pride. In the Pure Recompensed Land produced by the Great Vow,[608a] there is no distinction of grades and stages. In an instantaneous thought-moment, one quickly realizes the highest, perfect, true Enlightenment. Hence, we say 'crosswise transcendence.'

Testimony from the Larger Sutra

74 The Larger Sutra says, fasc. 1, "[Dharmakara] made the supreme, unsurpassed vows."

75 It also says, fasc. 1:

I have made vows, unrivaled in all the world;

I shall certainly reach the unsurpassed Way.

My Name shall be heard throughout the ten quarters;

Should there be any place where it is not heard,

May I not attain perfect Enlightenment.

76 It also says, fasc. 2:

Strive to escape from Samsara and be born in the Land of Peace and Provision. Then, the five evil realms having been instantly destroyed, they will naturally cease to be, and so you will progress unhindered in your pursuit of the Way. The Pure Land is easy to reach, but very few actually go there. It rejects nobody, but naturally and unfailingly attracts beings.

Testimony from the Han version of the Larger Sutra

77 It is stated in the Larger Sutra on Amida (translated by the Tripitaka Master Chih-ch'ien), fasc. 2:

Strive to escape from Samsara. When you are born in the Land of Amida Buddha, the causes of the five evil realms will be destroyed and those realms will naturally cease to be. You will progress unhindered in your pursuit of the Way. The Pure Land is easy to reach, but very few actually go there. It rejects nobody, but naturally and unfailingly attracts beings.

Escape from Samsara

Cutting off the four streams

78 'Cutting off' [the four streams] means that since you have awakened the One Mind for Going forth, there is no more states of existence that you must undergo, no more realm [of Samsara] that you are destined for. Both the causes and results of the six realms and the four modes of birth will be destroyed. You will immediately sever the birth-and-death in the three worlds. Hence, we say 'cutting off.' 'The four streams' are the four violent streams; they also refer to birth, aging, sickness and death.

Testimony from the Larger Sutra

79 The Larger Sutra, fasc. 2, states:

The you will surely attain the Buddha's Enlightenment

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

Testimony from the Han version of the Larger Sutra

80 It is also stated [in the Sutra on the Equal Enlightenment]:

You will surely become World-Honored Ones

And deliver all beings from birth, old age, and death.

Testimony from the Nirvana Sutra

81 The Nirvana Sutra ["Chapter on Lion's roar"] states:

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

Testimony from Shan-tao's works

82 The Master of Kuang-ming temple says [in the Hymns on the Pratyutpanna-Samadhi]:

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

83 He also says [in the Hymns of Birth in the Pure Land]:

My respectful wish is this: All the aspirants for birth should reflect on their abilities. Those who aspire in this life to be born in that land, should never fail to strive, mind and body, whether walking, standing, sitting or lying down, and never abolish the continuous practice day and night. It may seem somewhat painful to continue to practice throughout your life until death, [608b] but the moment your life ends, you will in the next moment be born in that land, where you will enjoy the unconditioned Dharma-pleasure for eternally long kalpas. Until you become Buddha, you will not be bound to any more birth-and-death. Is this not joy? Reflect on this.

The True Disciple of the Buddha

84 The true disciple of the Buddha means this: 'true' contrasts with false and provisional. 'Disciple' means a disciple of Shakyamuni and other Buddhas, namely, the practicer who has attained the Diamond-hard Faith. Because one certainly realizes Great Nirvana with this Faith and Practice, one is called the true disciple of the Buddha.

Testimony from the Larger Sutra

85 It is stated in the Larger Sutra [fasc. 1]:

If, when I attain Buddhahood, sentient beings in the immeasurable and inconceivable Buddha-lands of the ten quarters, who have been touched by my light, should not feel peace and happiness in their bodies and minds surpassing those of humans and devas, may I not attain perfect Enlightenment.

If, when I attain Buddhahood, sentient beings in the immeasurable and inconceivable Buddha-lands of the ten quarters, who have heard my Name, should not gain the bodhisattva's insight into the non-arising of all dharmas and should not acquire various profound dharanis, may I not attain perfect Enlightenment.

Testimony from the T'ang version of the Larger Sutra

86 It is stated in the Teaching Assembly of the Tathagata of Infinite Life [fasc. 1]:

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

Further testimony from the Larger Sutra

87 It is also stated in the Larger Sutra [fasc. 2]:

If you have heard the Dharma and do not forget it

But regard and revere it with great joy,

You are my good friend.

88 It is further stated in the same [fasc. 2]:

Anyone who sincerely desires birth in the Land of Peace and Bliss is able to attain purity of wisdom and supremacy in virtue.

89 It is further stated [in the Teaching Assembly of the Tathagata of Infinite Life, fasc. 2]:

"those who have attained vast and superior understanding."

90 It is also stated in the same [fasc. 2]:

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

Testimony from the Contemplation Sutra

91 It is stated in the Contemplation Sutra:

You should know that all who are mindful of that Buddha are like white lotus-flowers among humankind.

Testimony from Tao-ch'o's work

92 We read in the Collection of Passages Concerning Birth in the Land of Peace and Bliss [fasc. 1 & 2]:

I will explain the prescribed method of preaching and hearing the Dharma according to various Mahayana sutras. The Great Assembly Sutra says:

The preacher of the Dharma should think of himself as the physician-king intent on eliminating pains; he should consider the Dharma preached to be nectar or manda. Those who hear the Dharma should seek to attain superior understanding and be cured of their illnesses. If such is the preacher and the listener, they are able to make the Buddha Dharma flourish. They will always dwell in the presence of the Buddha.

We read in the Nirvana Sutra:

The Buddha said, "If a person sincerely practices the Nembutsu-Samadhi, the Buddhas of the ten quarters will always watch over him, just as if they were actually in front of him."

Hence, the Nirvana Sutra states:

The Buddha said to Bodhisattva Kashyapa, "If there are sons or daughters of good families [608c] who always sincerely perform the exclusive practice of the Nembutsu, whether they dwell in mountain forests or in villages, whether they practice it in the daytime or at night, and whether they do so while sitting or lying down, Buddhas and World-Honored Ones always watch over them, just as if they were before their eyes, and are ready to accept their offerings and endow merits to them."

According to the Commentary on the Mahaprajnaparamita Sutra, there are three explanations of this. First, the Buddha is the supreme Dharma-king, and Bodhisattvas are the Dharma-vassals. The only person we should venerate and revere is the Buddha, the World-Honored One. For this reason, we should always be mindful of the Buddha.

Second, There are many Bodhisattvas, who profess, "Since innumerable kalpas ago, the World-Honored One has nurtured our Dharma-bodies, Wisdom-bodies and bodies of Great Compassion. Through the Buddha's aid, we have been able to accomplish meditation, wisdom and immeasurable practices and vows. In order to repay our indebtedness to his benevolence, we desire to be near him and serve him always, just as the ministers who have received the king's grace are always mindful of him."

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

The Larger Sutra [fasc. 2] states [in effect]:

If you wish to be born in the Pure Land, the basic requirement is to awaken the Bodhi-mind. The reason is that Bodhi is a name for the supreme Path. If you have awakened the aspiration for Buddhahood, this aspiration is so vast as to pervade the Dharma-realm. This aspiration is everlasting, reaching the limit of the future age. It is free of all the hindrances of the Two Vehicles. If you have awakened this aspiration even once, the beginningless cycle of birth-and-death will be destroyed."

The Great Compassion Sutra has this to say:

What is 'Great Compassion'? If you exclusively and continuously practice the Nembutsu, you will definitely be born in the Land of Peace and Bliss when your life ends. Those who in their turn encourage others to practice the Nembutsu are called those who practice the Great Compassion.

Testimony from Shan-tao's works

93 The Master of Kuang-ming temple says [in the Hymns on the Pratyutpanna-Samadhi]:

How regrettable it is that my fellow-beings doubt what should not be doubted!

The Pure Land is before your eyes; it should not be denied.

Do not argue whether Amida embraces you or not;

What is essential is whether or not you single-mindedly direct your thoughts [towards the Pure Land].

They say [to each other] that from now until the time they attain Buddhahood,

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

If not blessed by the Great Power of Amida's vow,

When and in which kalpa would we be able to escape from this Saha world?

How can you expect to reach the Treasure Land now?

It is indeed due to the power of the Great Master of the Saha world.

Without the exhortation of the Great Master and Good Friend,

How can you enter the Pure Land of Amida?

94 He also says [in the Liturgy for Birth]:

It is extremely difficult to encounter an age in which a Buddha appears in the world;

It is also difficult for the people to realize the wisdom of Faith.

To be able to hear the rare Dharma

Is among the most difficult.

To accept it in faith and teach others to believe in it

Is the difficulty among all the difficulties.

To spread the Great Compassion everywhere and guide others

Is truly to repay the Buddha's benevolence.

95 He also says [in the same work]:

The color of Amida's body is like the golden mountain;

The rays of light of his physical characteristics and marks illumine the ten quarters;

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

Realize that the Primal Vow has the strongest power.

The Tathagatas of the ten quarters extend their tongues and give witness:

Through exclusive recitation of the Name, you reach the land in the West;

Mounting the lotus-dais, you will hear the excellent Dharma;

You will see the vows and practices of the ten Bodhisattva stages manifest themselves spontaneously.

96 He also says [in the Method of Contemplation of Amida Buddha]:

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

97 Again he says [in the Commentary on the Introductory Part]:

'They will rejoice and attain the insight' shows that when the pure light of Amida Buddha's Land suddenly appears before one's eyes, what a joy it would be! Out of this joy, one attains the insight into the non-arising of all dharmas. This is also called 'perception of joy,' 'perception of awakening,' and 'perception of faith.' Since this remark is made long before [exposition of the main part of the sutra], it has not yet been clarified when the Queen [Vaidehi] actually attained this insight. [The Buddha] wanted her to seek this benefit wholeheartedly. This means that when one courageously and single-heartedly desires to visualize [Amida], one attains the insight. This is mainly the insight realized in the ten stages of faith, not the one realized in or above the stages of understanding and practice.

98 He also says [in the Commentary on the Non-meditative Practice]:

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

The practicers of the Nembutsu are 'excellent people' among human beings, 'wonderful, excellent people' among human beings, 'the very best people' among human beings, 'rare people' among human beings, and 'the most excellent people' among human beings.

Fourth, When you single-mindedly recite Amida's Name, Avalokiteshvara and Mahasthamaprapta will always follow you and protect you, just as shadows follow things. They are like your close friends and teachers.

Fifth, already in this life, you receive such benefit. After the end of your life, you will enter the family of the Buddhas, that is, enter the Pure Land. After you have reached there, you will hear the Dharma for a long time and visit other Buddha-lands to make offerings to the Buddhas. Thus the cause and result of Buddhahood are accomplished. How can the seat of Enlightenment be far away?

Persons of True Faith are equal to Maitreya

Testimony from Wang Jih-hsiu's work

99 Wang Jih-hsiu says [in the Collection of Passages on the Pure Land Teaching]:

I read in the Sutra on the Buddha of Infinite Life, "All sentient beings who, having heard his Name, rejoice in faith and are mindful of him even once, aspiring to be born there, will attain birth and dwell in the Stage of Non-retrogression." 'The Stage of Non-retrogression' is avaivartika in Sanskrit. The Lotus Sutra says "(it is) the stage of reward attained by Bodhisattva Maitreya." Those who attain birth through a single thought of mindfulness are the same as Maitreya. The Buddha's words are not said in vain. The Sutra on the Buddha of Infinite Life is truly the shortest way to birth, the divine method of eliminating suffering. All should accept it in faith.

Testimony from the Larger Sutra

100 The Larger Sutra [fasc. 2] says:

Sixty-seven kotis of non-retrogressive bodhisattvas from this world will be born there. Each of these bodhisattvas has previously made offerings to innumerable Buddhas, and is next [to Buddhahood] like Maitreya.

Further testimony from the T'ang version of the Larger Sutra

101 Further it is stated [in the Teaching Assembly of the Tathagata of Infinite Life, fasc. 2]:

The Buddha said to Maitreya, "There are seventy-two kotis of bodhisattvas in this Buddha-land [i.e., Saha world]. They have planted various roots of good at the place of a hundred, thousand immeasurable kotis of nayutas of Buddhas, and so have attained the Stage of Non-retrogression. They will be born in that land."

Testimony from Yung-ch'in's work

102 Yung-ch'in of the Vinaya school says:

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

Conclusion: the supreme benefit of Faith

103 We truly realize: Because Mahasattva Maitreya has attained the diamond-hard mind of the Equal Enlightenment, he will reach the stage of the highest Enlightenment under a dragon-flower tree, where he will give three sermons; whereas, because the followers of the Nembutsu have acquired the Diamond-hard Mind of the Crosswise Transcendence, they will realize the great Parinirvana on the eve of the moment they die. Hence, it is said, "the same [as Maitreya]."

Moreover, those who have attained the Diamond-hard Faith gain the perception of joy, awakening and faith as Vaidehi did. This is because the True Faith endowed to them for their going forth has penetrated their hearts and also because the inconceivable Primal Vow has been working on them.

Praise of the Nembutsu followers

104 Chih-chueh of the Ch'an school says in praise of the followers of the Nembutsu [quoted by Tsung-hsiao in his Collection of Passages on the Land of Bliss]:

How wonderful! The Buddha's Power is inconceivable; there has not been anything like this in all ages.

105 Master Yuan-chao of the Vinaya school says [quoted in the same]:

As for the clear understanding of the doctrine and contemplation, who excels Chih-che [i.e., Chih-i]? Near the end of his life, he upheld the Contemplation Sutra; after glorifying the Pure Land, he passed away.

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

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

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

Provisional and false disciples of the Buddha

Provisional disciples of the Buddha

106 'Provisional' (disciples) refer to practicers of the Path of Sages and those who practice meditative or non-meditative good of the Pure Land Way.

Testimony from Shan-tao's works

107 Thus, the Master of Kuang-ming temple says [in the Hymns on the Pratyutpanna-Samadhi]:

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

Precisely because the capacities of beings are different.

108 He also says [in the Hymns of the Nembutsu Liturgy, fasc. 2]:

Provisional gateways of expedience are the same and not different [in their objective].

109 He also says [in the Hymns on the Pratyutpanna-Samadhi]:

Teaching gates which differ from each other are called the 'gradual teaching';

One must perform painful practices for tens of thousands of kalpas before realizing the non-arising of all things.

False disciples of the Buddha

110 'False' (disciples) refer to the adherents of the sixty-two views and the followers of the ninety-five wrong paths.

Testimony from the Nirvana Sutra

111 The Nirvana Sutra ["Chapter on What the multitudes heard"]:

The World-Honored One always preached, "All the non-Buddhists learn the ninety-five [wrong teachings] and fall into the evil realms.

Testimony from Shan-tao's works

112 The Master of Kuang-ming temple says [in the Hymns of the Nembutsu Liturgy, fasc. 2]:

The ninety-five [wrong teachings] all defile the world;

Only the Buddha's Single Path is pure and tranquil.

Shinran's self-reflection

113I deeply realize: How sad it is that I, Gutoku Shinran, sunk in the vast sea of attachments and desires and lost in the great mountain of fame and profit, do not rejoice at joining the group of the Rightly Established Stage, nor do I enjoy coming nearer the realization of true Enlightenment. How shameful, how grievous it is!

Salvation of evil beings

Quotations from the Nirvana Sutra:

(1) Chapter on Actual Illnesses

114 Concerning the beings with incorrigible illnesses, the Buddha said in the Nirvana Sutra ["Chapter on Actual Illnesses"]:

Kashyapa, there are three kinds of people in the world, whose illnesses are hard to cure: first, those who slander the Mahayana; second, those who commit the five gravest offenses; and third, those devoid of the seed of good. These three illnesses are the most serious in the world and cannot be cured by shravakas, pratyekabuddhas or bodhisattvas. Sons of good families, suppose a person is stricken with a fatal illness but there is no cure; yet, appropriate treatment and the medicine specially prescribed by the doctor are given to this person. Without them, his illness could not be cured and there is no doubt that he would die. Sons of good families, these three kinds of people are like this. Having heard the Dharma from the Buddha or a Bodhisattva, their illnesses are cured and so they can awaken the aspiration for the highest, perfect Enlightenment. But shravakas, pratyekabuddhas or bodhisattvas, whether they preach the Dharma or not, cannot bring such people to awaken the aspiration for the highest, perfect Enlightenment.

(2) Chapter on Sacred Practice

115 It is also said in the same sutra ["Chapter on Sacred practice"]:

At that time, there was in the great town of Rajagriha the King Ajatashatru. Being of vicious nature, he often engaged in killing. Committing four evils in speech, he was possessed of greed, anger and stupidity, and his heart raged furiously.

Through his association with evil people, he became attached to the worldly pleasures of the five desires, which led him to commit an outrageous act of murdering his innocent father, the king. Because of this, he developed a fever of remorse. Because of the fever of remorse in his heart, scabs formed all over his body. Their foul stench and filth kept people away. He thought to himself, "I have already received in this present body the retribution of my evil act. The karmic retribution of hell must be drawing near." [610a]

At that time, his mother, the Queen Vaidehi, applied various ointments to his body, but the scabs spread and showed no sign of alleviation. The king said to his mother, "These scabs are caused by the mind, not the product of the four material elements. If someone says he can cure them, it is contrary to reason that he can do so."

At that time, there was a minister named Candrayashas. He went to see the king. Standing on one side, he said to the king, "Great King, why are you sorrowful and emaciated, and why does your countenance look unhappy? Do you have pain in the body or in the mind?" The king replied to the minister, "How should I not have pain in mind and body? I committed the outrageous act of murdering my innocent father. I once heard from a wise man that there are in the world five kinds of people who cannot escape falling into hell; they are people who have committed the five gravest offenses. I have already committed immeasurable, boundless and incalculable karmic evils. How could I not have pain in the body and in the mind? There is no good physician who can cure me."

The minister said to the king, "Do not grieve so much." He then remarked in verse:

If one is sorrowful all the time,

The sorrow grows and multiplies.

It is just as sleep indulged in

Grows and becomes intense.

So it is with craving lust

And drinking wine.

"The king has said that there are in the world five kinds of people who cannot escape falling into hell. Who has been to hell and, after coming back, reported to you? Hell is simply talked about in the world by many so-called wise men. You also say that there is no good physician who can cure your illness of mind and body. There is a great doctor named Purana Kashyapa. He has complete knowledge of everything and attained freedom in exercising power. Having thoroughly practiced the pure and sacred acts, he now always expounds the path to the supreme Nirvana to immeasurable and boundless sentient beings. He teaches thus to his disciples:

There is no black karma, nor retribution of black karma;

There is no white karma, nor reward of white karma.

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

There is no superior act nor inferior act.

This master is now in Rajagriha. I pray, Great King, that you condescend to pay a visit to him and let him treat your mind and body."

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

Again, there was another minister named Praptagarbha. He came up to the king and made this remark, "Great King, why are you so emaciated, with your lips dried up and your voice feeble? What affliction torments your body and mind?" The king replied, "How should I not have pain in mind and body? I am ignorant and blind, having no eyes of wisdom. I made friends with many evil people. In particular, following the advice of Devadatta, the evil person, I outrageously murdered my father who was devoted to the right Dharma. Once I heard a wise man recite this verse:

If you entertain ill thoughts

And commit evil acts

To your father or mother,

To the Buddha or his disciple, [610b]

The retribution will be

Falling into Avici hell.

Because of this, I tremble with fear and am greatly tormented. I fear there is no treatment, even by a good physician."

The minister continued, "Great King, pleased do not be so fear-stricken. There are two kinds of law: one is for those who have renounced the world and the other is for kings. The law for kings recognizes the case in which one becomes a king by killing one's father. Although such an act is a high treason, it does not actually constitute a crime. It is like the karala worm; it necessarily tears through its mother's womb to be born. This is the law of birth for the worm. Even though it tears through its mother's womb, this does not form any crime. It is also like a mule with foal. The law of statesmen is like this. Even if one kills one's father or brother, this is not actually a crime. The law of those who have renounced the world stipulates that to kill even a mosquito or an ant is a crime. You say that there is no good physician in the world who can cure your illness in mind and body. There is a great master named Maskarin Goshaliputra. He has attained omniscience and has compassion for sentient beings as if they were his own children. He has freed himself from his evil passions and is able to extract the sharp arrows of the three poisons from sentient beings. This master is now in the great town of Rajagriha. I pray, Great King, that you condescend to pay a visit to him. If you see him, your karmic evils will be destroyed."

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

There was another minister named Tattvalabdha. He came up to the king and spoke in verse:

Great King, why have you

Cast off your bodily ornaments?

Why is your hair so disheveled?

What is this all about?

Does your mind ache or your body?

The king replied, "How should I not have pain in mind and body? My father, the late king, was benevolent and tender-hearted. He looked on people with loving kindness. He was really free of fault. He went to see a soothsayer, who said, 'When born, this child will certainly kill his father.' Even after hearing this, he cared for me and raised me. Once I heard a wise man make this remark: if there is a person who commits incest with his mother, violates a nun, steal from the Sangha, kills one who has awakened the aspiration for the highest Bodhi, or murders his own father; such a person will definitely fall into Avici hell. How should I not have pain in mind and body?

The minister said, "Great King, you should not grieve and suffer so much.... All sentient beings have residues of their karma. Due to the karmic conditions, they repeatedly undergo birth-and-death. Since the late king had a residue of karma for which he received the retribution of being killed by you, you are not to blame. I pray, Great King, that you take things easy and do not grieve. For it is said:

If one is sorrowful all the time,

The sorrow grows and multiplies.

It is just as sleep indulged in

Grows and becomes intense.

So it is with craving lust

And drinking wine.

(There is a master named) Samjayin Vairatiputra.... [610c]

Again, there was a minister named Sarvarthajna. He came up to the king and made this remark.... The king replied, "How should I not have pain in mind and body? ... I committed the outrageous act of killing the late king, though he was innocent. Once I heard a wise man say, 'If one kills one's father, one will undergo great torment for immeasurable and uncountable kalpas.' There is no doubt that I will fall into hell before long. There is no good doctor who can cure my illness of karmic evil." The minister said, "I pray, Great King, that you give up sorrow and affliction. Have you not heard that a long time ago, there was a king named Rama. He killed his father and ascended to the throne. Great King Bhadrika, King Viruchin, King Nahusa, King Kathika, King Visakha, King Candraprabha, King Suryaprabha, King Kama and King Bahujanadhara -- these kings killed their fathers and ascended to the throne. But not one of them has gone to hell. At present, King Virudhaka, King Udayana, King Canda, King Musaka and King Padma -- they have killed their fathers, but none of them suffer from sorrow and affliction. Although people speak of hell, realm of hungry ghosts and heavenly realm, who has ever seen them? Great King, there are only two states of existence: the state of humans and that of animals. Although there are these two states, one is not born through causes and conditions, neither does one die through causes and conditions. If there are neither causes nor conditions, what is good and what is evil? I pray, Great King, that you do not entertain grief and fear, for it is said:

If one is sorrowful all the time,

The sorrow grows and multiplies.

It is just as sleep indulged in

Grows and becomes intense.

So it is with craving lust

And drinking wine.

(There is a master named) Ajita Kesakambalin...."

Again, there was a minister named Mangala.... "What is the meaning of hell [naraka]." Let me explain it. Nara means earth, and ka means to break. Breaking hell without having any karmic retribution; this is called hell. Again, nara means human, and ka means heavenly. By killing one's father, one reaches the human or heavenly realm. For this reason, the ascetic Vasu proclaims, 'By killing sheep, one gains the pleasure of the human or heavenly realm.' This is called hell. Again, nara means life, and ka means long. By killing beings, one gains long life. This is called hell.

"Great King, for this reason, hell does not actually exist. Great King, it is just as one sows wheat and reaps wheat; also just as one sows rice and reaps rice. By destroying hell, one attains hell. By killing people, one gains human life.

"Great King, if you listen to my explanation, you will see that there is actually no killing. If there is a real ego, one cannot kill it. If there is no ego, one cannot kill it, either. Why? [611a] Because if ego exists, it does not undergo any change; since it is eternally abiding, one cannot kill it. It cannot be broken, destroyed, bound, nor does it get angry or rejoice, like empty space. How would there be the crime of killing. If there is no ego, then all things are impermanent. Because they are impermanent, they perish every moment. Because they perish every moment, the killer and the killed also perish every moment. If they perish every moment, who is to blame?

"Great King, it is like fire being innocent in burning wood, also like an ax being innocent in cutting down a tree, also like a scythe being innocent in cutting the grass. When a sword kills a man, it is not a person; and so it is innocent, nor is the person to blame. When poison kills a man, it is not a person; and so the poison is not to blame. How can there be a crime? So it is with all the myriads of things; there cannot actually be killing, and so how can there be a crime? I pray, Great King, that you do not allow yourself to give rise to sorrow and affliction, for it is said:

If one is sorrowful all the time,

The sorrow grows and multiplies.

It is just as sleep indulged in

Grows and becomes intense.

So it is with craving lust

And drinking wine.

Now there is a great master named Kakuda Katyayana."

Again, there was a minister named Abhaya.... "Now there is a great master named Nigrantha Jnatiputra...."

At that time there was a great physician named Jivaka. He went up to the King and said, "Can you sleep well?" The King answered in verse.... "Jivaka, my illness is very serious. I committed the outrageous act of killing the king who was devoted to the right Dharma. There is no good doctor, medicine, spell or careful nursing that can cure my incorrigible illness. Why? Because I outrageously killed my father, the late king, who followed the law of justice in ruling the state and was blameless in his conduct. I feel as if I were a fish on the ground.... A long time ago, I heard a wise man say, 'If a man's acts in body, speech and mind are not pure, you may be sure that he will definitely fall into hell.' This is exactly what I am. How could I sleep peacefully? There would not be a great doctor, unrivaled in the world, whose medicine of the Dharma could remove my pain of illness."

Jivaka replied, "It is wonderful that even though you committed a crime, you have a profound remorse in your heart and are full of shame and repentance. Great King, Buddhas and World-Honored Ones always teach as follows:

There are two good acts that save sentient beings. One is shame and the other is repentance. Shame keeps one from committing evil acts, and repentance leads others to refrain from committing evil acts. Again, shame is shamefulness felt within oneself, and repentance is confession of one's evil acts to others. Further, shame is feeling shame before other people, and repentance is feeling shame before devas. These are called shame and repentance. Those without shame and repentance are not worthy of men; they are called animals. Because you feel shame and repentance, you respect your parents and teachers. Because you feel shame and repentance, [611b] you can maintain harmony with your parents, brothers and sisters.

It is wonderful, Great King, that you are filled with shame and repentance....

You say that there is no one who can cure your illness. You ought to know, Great King, that the son of King Shuddhodana of Kapilavastu - his family name is Gautama and his given name, Siddhartha - naturally attained awakening without a teacher and realized the highest, perfect Enlightenment.... He is Buddha, the World-Honored One. Possessed of the diamond-hard Wisdom, he can destroy all the karmic evil of sentient beings. It would be wrong to say that he could not.... Great King, the Tathagata has a cousin named Devadatta, who caused disunity in the Sangha, hurt the Buddha's body, and killed the nun Lotus. He thus committed the three gravest offenses. By expounding to him various essentials of the Dharma, the Tathagata lessened his heavy karmic evil. Thus the Tathagata is regarded as a great, distinguished physician. He is unlike the six masters...."

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

Hearing these words, the Great King was filled with fear and his whole body shook with terror. The five parts of his body violently trembled like a plantain tree [in a storm]. He looked upward and replied, "Who is in the heaven? No form is seen; only the voice is heard."

"Great King, I am your father, Bimbisara. You ought to follow Jivaka's advice. Do not follow the words of the six ministers who have wrong views."

Hearing this, the King fainted and fell on the ground. The scabs on his body spread more and grew in intensity, and also their stench became even worse. Cooling medicine was applied to the scabs, but they gave forth vapor and their poisonous fever rose ever higher, showing no sign of alleviation.

[Ministers] ...............................................[Masters]

1. Great Minister Candrayashas.......... 1. Purana Kashyapa

2. Praptagarbha ..................................2. Maskarin Gosaliputra

3. A minister named Tattvalabdha .....3. Samjayin Vairatiputra

4. A minister named Sarvarthajna .....4. Ajita Kesakambalin

5. Great Minister Mangala [611c].......5. The ascetic Vasu

6. Kakuda Katyayana ...........................6. Nigrantha Jnatiputra

(3) Chapter on Sacred Practice

116 It is also stated in the same sutra [chapter on Sacred Practice]:

[The Buddha said:] "Sons of good families, as I have declared, for the sake of King Ajatashatru, I will not enter Nirvana. You may not understand the profound meaning of this. The reason for this is: 'for the sake of' means for all ordinary beings. 'King Ajatashatru' means all those who commit the five gravest offenses. Also, 'for the sake of' means for all beings subject to conditioned states of existence. I do not dwell in the world for the sake of the beings who have attained the unconditioned state. Why? Because one who has attained the unconditioned state is no longer a sentient being. 'Ajatashatru' refers to those possessed of evil passions. Further, 'for the sake of' is for the sentient beings who have not yet seen Buddha-nature. I do not dwell long in the world for those who have seen Buddha-nature. Why? Because one who has seen Buddha-nature is no longer a sentient being. 'Ajatashatru' refers to all those who have not yet awakened aspiration for the highest, perfect Enlightenment.... Again, 'for the sake of' is said of Buddha-nature. 'Ajata' means not produced. 'Shatru' means enemy. Because one does not produce Buddha-nature, one gives rise to the enemy, that is, evil passions. Because one gives rise to the enemy, evil passions, one does not see Buddha-nature. When one does not give rise to evil passions, one sees Buddha-nature. Because one sees Buddha-nature, one can firmly dwell in the great and complete Nirvana. This is what is meant by 'not produced.' Hence, the name 'Ajatashatru.'

"Sons of good families, 'Ajata' means not produced; what is not produced is Nirvana. 'Shatru' refers to worldly matters. 'For the sake of' means not defiled. Because [the Buddha] is not defiled by any of the eight kinds of matters, he does not enter Nirvana for immeasurable, boundless and countless kalpas. For this reason, I say, "For the sake of Ajatashatru, I will not enter Nirvana for countless kotis of kalpas."

"Sons of good families, the Tathagata's mystic words are inconceivable. The Buddha, Dharma and Sangha are also inconceivable. Bodhisattvas, Mahasattvas, too, are inconceivable. The Great Nirvana Sutra is equally inconceivable."

Then the World-Honored One, the Great Compassionate Guide, entered the Samadhi of Moon-light Love for the sake of King Ajatashatru. Having entered the Samadhi, the Buddha emitted a great flood of light. The light which was pure and refreshing reached the King and shone upon his body. Then the scabs were instantly healed....

The King [612a] said to Jivaka, "He is the foremost of the [five kinds of] gods. For what reason does he emit this light?"

"Great King, it seems to me that this auspicious sign is for your sake. Because you said that there was no good physician who could cure my body and mind, he first emits this light to heal your body, and then your mind." The King said to Jivaka, "Does the Tathagata, the World-Honored One, care to think of me?"

Jivaka replied, "Suppose a man has seven children. When one of them becomes ill, the parents' hearts lean heavily toward this sick child, though their hearts are not biased. Great King, so it is with the Tathagata. Although he is equally compassionate for all sentient beings, he is especially concerned about those who have karmic evil. The Buddha's compassionate thought is on indolent and unruly persons; he pays little care to diligent persons. Who are diligent persons? They are the bodhisattvas of the first six stages. Great King, various Buddhas, World-Honored Ones, do not perceive sentient beings' family origin, age, wealth, auspicious times, astrological references, craftsmanship, low status in society, or status as man or maidservants. They perceive only those sentient beings who possess the good mind. If they have the good mind, the Buddhas' compassionate thought is on them. Great King, you should realize that this auspicious sign is the light which the Tathagata sends forth as he enters the Samadhi of Moon-light Love."

The King then asked, "What is the Samadhi of Moon-light Love."

Jivaka replied, "Just as the moon-light causes all the blue lotuses to bloom in clear brilliance, the Samadhi of Moon-light Love causes sentient beings to open up the good mind. Hence, it is called 'the Samadhi of Moon-light Love.' Great King, just as the moon-light produces joy in the hearts of travelers, this Samadhi produces joy in the hearts of those who practice the path of Nirvana. Hence, called 'the Samadhi of Moon-light Love'...." It is the king of all good; it is the nectar. It is what all sentient beings love and adore. Hence, it is called 'the Samadhi of Moon-light Love'...."

Then the Buddha said to the whole assembly, "Among the causes and conditions which bring all sentient beings closer to the highest, perfect Enlightenment, nothing is more important than good friends. For, King Ajatashatru, if you did not follow Jivaka's advice, you would certainly die on the 7th day of next month and fall into Avici hell. Hence, with the approach of the day of death, nothing is more important than a good friend."

On the way [to the Buddha's place], King Ajatashatru heard that King Virudhaka of Shravasti was burned to death while cruising in a boat and that Monk Kokalika, while alive, fell into Avici hell through a cleft that suddenly appeared in the earth. Sunaksatra, on the other hand, had committed various evil acts, but all his karmic evil was destroyed when he visited the Buddha. Having heard these stories, Ajatashatru said to Jivaka, "I have heard these two kinds of stories, but I still have anxiety. Since you have come to see me, Jivaka, I want to ride on the same elephant with you. When I am about to fall into Avici hell, hold me tight and keep me from falling. For I [612b] have heard in the past that one who has attained the Way never falls into hell....

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

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

"Great King, Bimbisara formerly conceived an evil thought. He went into Mt. Vipula; hunting deer, he went up and down in the moor, but he shot no game at all. He happened to meet a hermit who had acquired the five transcendent powers. Having seen him, the King conceived enmity and an evil thought: 'I have been hunting. The reason I have shot no game must surely be that this man has driven the game away.' He then ordered his attendants to kill the hermit.

"At the time of death, the hermit became enraged; because of an evil thought he had conceived, he lost the transcendent powers. He vowed, 'I am completely innocent. With your thought and words, you have outrageously ordered my execution. In the next life, I will execute you in the same manner with thought and word.' Hearing this, the King became remorseful and conducted a burial service for the dead body.

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

"Great King, the insanity of sentient beings is [612c] of four kinds: 1) insanity induced by greed, 2) insanity caused by drugs, 3) insanity caused by spells, and 4) insanity caused by one's karmic conditions in the past. Great King, these four kinds of insanity are found among my disciples. Even though such disciples commit much evil, I have never declared that they have broken the precepts. Their acts will not lead them to the three evil realms. If they regain their senses, I do not tell them that they have violated the precepts. King, you originally killed your father out of greed for the kingdom. It was in the state of insanity induced by greed that you did this. How is it possible that you are guilty of committing evil? Great King, it is like a man who kills his mother in dead drunkenness but, when he becomes sober, is full of remorse. You should realize that such an act does not produce retribution. King, you were intoxicated with greed. You did not commit that act in the normal state of mind. If it was not committed in the normal state of mind, how could you be guilty?

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

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

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

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

"Great King, it is like shimmering of heated air. Ignorant people take it as water, but the wise, knowing thoroughly, realize that it is not. So it is with killing. Ordinary people take it as real, but Buddhas, the World-Honored Ones, know that it is not.

"Great King, it is like a mirage. Ignorant people take it as real, but the wise, knowing thoroughly, realize that it is not. So it is with killing. Ordinary people take it as real, but Buddhas, the World-Honored Ones, know that it is not.

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

"Great King, I have attained thorough understanding concerning the way of killing, the act of killing, the one who kills, and the consequences of killing, and also the emancipation from the consequences, but this does not mean that I am guilty of killing. King, even if you know about killing, how can this make you guilty? Great King, it is like a man in charge of wine; he knows much about wine, but he does not become drunk [613a] unless he drinks.

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

"Great King, just as Nirvana is neither existent nor non-existent and yet it is existent, so it is with killing. Although it is neither existent nor non-existent and yet it is existent, it is not existent for one who is repentant and is not non-existent for one who is not repentant. For one who receives retribution of killing, it is existent. For one who realizes voidness, killing is considered non-existent. For one who sees entity in each thing, killing is not non-existent. For one who clings to the view of existence, killing is existent, because such a person receives retribution. One who rejects the view of existence receives no retribution. For one who realizes the eternal presence of Nirvana, killing is not existent. For one who does not, it is not non-existent. One who clings to the eternal presence of Nirvana cannot see killing as non-existent, because such a person receives retribution for evil acts. Thus one who clings to the eternal presence of Nirvana cannot see killing as non-existent. For this reason, although killing is neither existent nor non-existent, it is described as existent. Great King, sentient beings are so termed as long as they exhale and inhale breath. When exhaling and inhaling of breath is cut off, this is called killing. The Buddhas speak of killing in accordance with the common practice in the world....

[Ajatashatru said,] "O World-Honored One, as I observe things in the world, I see that from a seed of the eranda grows a eranda tree. I do not see that from a seed of the eranda grows a candana tree. I now see for the first time that from a seed of the eranda grows a candana tree. I mean that the eranda seed is myself and the candana tree is Faith that has no root in my heart. By 'having no root' I mean that formerly I did not know what it was to revere the Tathagata, and did not believe in the Dharma and Sangha, either. I describe this as 'having no root.' World-Honored One, had I not encountered the Tathagata, the World-Honored One, I would undergo immeasurable suffering in the great hell for immeasurable and countless kalpas. I have now met the Buddha. Having observed the Buddha's virtue, I will destroy with it the evil passions and evil thoughts of sentient beings."

The Buddha said, "Great King, very good. I now realize that you will unfailingly destroy the evil thoughts of sentient beings."

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

At that time, innumerable people of Magadha all awakened the aspiration for the highest, perfect Enlightenment. Because those innumerable people awakened the great aspiration, [613b] King Ajatashatru's heavy evil karma became slight. The King, the Queen, the consorts and court ladies equally awakened the aspiration for the highest, perfect Enlightenment.

At that time, King Ajatashatru said to Jivaka, "Jivaka, even before I die, I have already attained the pure heavenly body. Abandoning the short life, I have acquired long life; casting aside the impermanent body, I have gained a body of eternity. I will lead sentient beings to awaken the aspiration for the highest, perfect Enlightenment...."

Having uttered these words, the disciple of the Buddhas [i.e., Ajatashatru] [made offerings to the Buddha] with various jeweled banners ... and praised him with a verse:

Your words of truth are exceedingly subtle and wonderful,

Skillful in guidance and in the use of expression;

They are a treasury of profound mystic truths.

For the sake of the multitude,

You display extensive words to explain the principles;

For the sake of the multitudes, you present short explanations.

Being possessed of such words,

You cure the illnesses of sentient beings.

If there are sentient beings

Who are able to hear these words,

Whether they accept them in faith or not,

They will surely come to know the Buddha's teaching.

The Buddhas always speak in gentle words,

But for some people, they expound in rough words.

Their words, both gentle and rough,

Are grounded in the highest truth.

For this reason, I now

Take refuge in the World-Honored One.

The Tathagata's words are of one taste,

Like the waters of the great ocean.

This we call the highest truth.

Hence, there are no meaningless words;

What the Tathagata now teaches -

The various innumerable teachings -

Men and women, old and young, hear

And are equally led to the highest truth.

[Nirvana] is without cause and without effect,

Non-arising and non-perishing.

So it is called Great Nirvana.

Those who hear the Dharma can have their bonds destroyed.

The Tathagata, for the sake of all beings,

Always becomes one's father or mother.

Know that all sentient beings

Are the Tathagata's children.

The World-Honored One of Great Compassion

Performed painful practices for the sake of the multitudes,

Like a person possessed by spirits

Running about wildly in a frenzy.

I have now been able to meet the Buddha

And acquired good through the three modes of action;

May I transfer the merit accruing from this

Toward attainment of the supreme Bodhi.

I now make offerings

To the Buddha, Dharma and Sangha; [613c]

May I, with the merit of this,

Ensure the ever presence of the Three Treasures in the world.

I have now acquired

Various merits;

May I, with such merits, defeat

The four maras of sentient beings.

Having met with evil friends, I have committed offenses

Which bring retribution in the past, present and future.

These offenses I now repent before the Buddha.

May I never commit such evils again.

May all sentient beings alike

Awaken the aspiration for Bodhi

And with concentrated thought always

Be mindful of all the Buddhas of the ten quarters.

May all sentient beings

Destroy their evil passions forever

And clearly see Buddha-nature

As Manjushri does.

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

Then King Ajatashatru and all the people in Magadha rose from their seats, circumambulated the Buddha three times, took their leave and returned to the palace town.

(4) Chapter on Kashyapa

117 It is also stated [in the Nirvana Sutra, "Chapter on Kashyapa"]:

Sons of good families, King Bimbisara of Rajagriha had a prince named Sudarshana (Good-looking One), who under the influence of previous karma gave rise to atrocious thoughts; he tried to kill his father, but had no chance. At that time, a wicked man Devadatta, equally under the influence of some karmic cause in the past, produced evil thoughts against me and tried to kill me. Having acquired the five transcendent powers, he soon succeeded in establishing a friendly relation with Prince Sudarshana.

Devadatta demonstrated various miracles to the prince: he disappeared from where there was no exit and reappeared through the gate, or went out through the gate and reappeared from where there was no gate. On another occasion, he manifested an elephant, a horse, an ox, a sheep, a man or a woman. Having seen these, Prince Sudarshana entertained the thoughts of friendship, joy and respect. Thereupon, he had various things prepared and offered them to Devadatta.

The prince next said, "Great Master, the Saint, I [614a] wish to see mandarava blossoms." Then Devadatta immediately ascended to the Heaven of Thirty-three Devas and sought to obtain blossoms from the devas. But since his merit had already been exhausted, nobody gave him blossoms. Failing to obtain the blossoms, he thought, "Mandarava blossoms have no sense of 'I' or 'mine', so no crime will be committed even if I pick them." As soon as he tried to pick them, he lost his transcendent powers. He then found himself in Rajagriha. Full of shame, he was not able to see Prince Sudarshana.

He further thought, "I will now go to the Tathagata and ask him to grant me his sangha. If the Buddha agrees, I will be able to give instructions as I please and order about Shariputra and others."

Then Devadatta came to me and said, "I request you, Tathagata, to leave the leadership of the sangha to me. I will expound various teachings to them and transform and train them." I replied to this foolish man, "Shariputra and others, having learned the great wisdom, are trusted and respected by the world. Nevertheless, I do not transfer the leadership of the sangha to them. How much less would I leave it to the care of a fool like you who deserves to be spat on!"

Thereupon, as Devadatta's evil thought increased, he said, "Gautama, even though you now keep the sangha under control, its power will not last long. It will perish before my eyes."

As soon as he uttered these words, the earth shook six times. As Devadatta fell to the ground, a violent wind arose about his body, blowing up dust and covering and soiling the body with it. Seeing this bad omen, Devadatta made this remark, "If I am doomed to fall into Avici hell in this present life, I will take revenge of the great evil done to me."

Then Devadatta stood up and went to see Prince Sudarshana. Seeing him, Sudarshana asked the master, "Why do you look so emaciated and sorrowful?"

Devadatta replied, "I am always like this. Do you not know?" Sudarshana said, "Please explain the reason. What is the cause of this?" Devadatta said, "I have become your close friend. Those outside the palace abuse you, saying you are in the wrong. When I hear this, why should I not be sorrowed by this?"

Prince Sudarshana further said, "How do the people of the kingdom abuse and insult me?" Devadatta replied, "They abuse you, calling you 'Unborn Enemy'." Sudarshana asked, "Why do they call me 'Unborn Enemy'? Who made this name?"

Devadatta answered, "Before you were born, all the soothsayers predicted, 'This child, when born, will surely kill its father.' For this reason, people outside the palace all called you 'Unborn Enemy.' Those inside the palace, however, [614b] called you 'Sudarshana' in order to protect your feelings. Having heard the soothsayers' words, Queen Vaidehi, after the delivery, dropped you from the top of the tower. When you hit the ground, one of your fingers was broken. For this reason, people also called you 'Broken Fingered.' When I heard this, I was so full of sorrow and resentment that I could not tell this to you."

Devadatta, relating this and other pernicious stories to the prince, instigated him to kill his father. He said, "If you kill your father, I will kill the Mendicant Gautama."

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

Then the guards reported to the prince, "The wife of the great king wishes to see your father the king. Should we allow her in or not?" Hearing this, Sudarshana became enraged. He immediately went to his mother, grasped her by the hair, drew his sword and was about to kill her.

Then Jivaka said to the great king, "Since the foundation of this kingdom, no woman has ever been executed, however grave her offenses may be. How would you kill the woman who gave birth to you?"

Sudarshana, hearing this, followed Jivaka's advice and let go of his mother. But he stopped supplying the great king with any clothing, bedding, food, drink and medicinal drink. Seven days passed, and the king's life ended.

Seeing his father's death, Prince Sudarshana became remorseful. Minister Varsakara taught him various evil views, saying, "Great King, all kinds of acts are blameless. Why are you remorseful?" Jivaka further said, "Great King, you must know that this act of yours involves a twofold evil: one is killing your father, and the other is killing a Stream-winner. Apart from the Buddha, there is no one who can remove your evil." King Sudarshana said, "The Tathagata is pure and free of defilement. How would he see such an evil man as me?"

Sons of good families, I was aware of this happening. I said to Ananda, "After three months, I will enter Nirvana." Hearing of this, Sudarshana immediately came to see me. As I expounded the Dharma to him, his heavy karmic evil became slight, and he attained Faith that has no root in him.

Sons of good families, having heard my words, my disciples failed to understand my intent and made this remark, "The Tathagata has declared that he would enter complete Nirvana." Sons of good families, there are two kinds of bodhisattvas: [614c] bodhisattvas in the true sense and those in provisional name. Bodhisattvas in provisional name, upon hearing that I would enter Nirvana in three months, all fell into a regressive thought, saying, "If the Tathagata is subject to impermanence and will not dwell in the world [forever], what should we do? In order to resolve this matter [of impermanence], we have undergone great pain for countless lifetimes. The Tathagata, the World-Honored One, has perfected and is possessed of immeasurable merit; still, he cannot destroy the mara of death. How could we destroy it?"

Sons of good families, for the sake of such bodhisattvas, I declare, "The Tathagata is eternally abiding and immutable." If my disciples, hearing this, fail to understand my intent, they will say, "The Tathagata will ultimately never enter Nirvana."

Shinran's own comments: even the most wicked persons are saved

118 From the words of truth of the Great Sage, we see that when the three kinds of people difficult to save, or the three kinds of illness difficult to cure, entrust themselves to the universal Vow of Great Compassion and take refuge in the ocean of Faith of the Other-Power, the Buddha arouses compassion for them and cures their illness, in other words, he takes pity on them and heals their sickness. It is like the excellent medicine of manda curing all illnesses. Beings of the defiled world, the multitudes full of depravity and evil, should seek to attain the True Faith, indestructible like diamond. They should hold fast to the Primal Vow, the excellent medicine of manda. This one should realize.

119 In various Mahayana sutras, the beings difficult to save are mentioned. The Larger Sutra, fasc. 1, says, "Excluded are those who commit the five gravest offenses and abuse the right Dharma." It is also said [in the Teaching Assembly of the Tathagata of Infinite Life, fasc. 1], "Excepted are those who commit evil acts that would consign them to Avici hell and those who abuse the right Dharma and the sages." The Contemplation Sutra clarifies that those who commit the five gravest offenses can attain birth, but does not state that those who abuse the Dharma can. The Nirvana Sutra speaks of the beings difficult to save and the illnesses difficult to cure. How should we understand [different expositions in] these teachings of truth?

Testimony from T'an-luan's Commentary

120 Answer: It is stated in the Commentary on Vasubandhu's Discourse on the Pure Land, fasc. 1:

Abusing the right Dharma is the gravest offense

Question: The Larger Sutra says, "Aspirants for birth [in the Pure Land] will all attain birth, excepting those who have committed the five gravest offenses and abused the right Dharma." The Contemplation Sutra says, "Those who have committed the five gravest offenses and the ten evil acts as well as various other evils will also attain birth." How do you harmonize those descriptions in the two sutras?

Answer: The [Larger] Sutra mentions the committing of the two gravest evils, namely, the five gravest offenses and the abusing of the right Dharma. Since one has committed those two kinds of evils, one is not able to attain birth. The other sutra mentions only the committing of the ten evils and the five gravest offenses; it does not mention abuse of the right Dharma. Since one has not abused the right Dharma, one is able to attain birth.

Question: If there is a man who has committed the five gravest offenses but not abused the right Dharma, he will, according to the [Contemplation] Sutra, be able to obtain birth. Suppose there is a man who has abused the right Dharma but has not committed the five gravest offenses. If he desires birth in the Pure Land, will he be able to attain it?

Answer: He who has committed the transgression of abusing the right Dharma [615a] will not be able to attain birth, even though he has not committed any other evils. For what reason? The [Perfection of Great Wisdom] Sutra says:

Those who have committed the five gravest offenses will fall into the Great Avici hell, where they will receive retributions of the grave evils in various ways for one kalpa. Those who have abused the right Dharma will also fall into the Great Avici hell. When the period of one kalpa comes to an end, they will be sent to the Great Avici hell of another world. In this way, such evildoers will consecutively pass through a hundred thousand Great Avici hells.

The Buddha thus did not mention the time of their release [from the Avici hells]. This is because the transgression of abusing the right Dharma is extremely grave. Further, the right Dharma refers to the Buddha Dharma. Such ignorant persons have abused it; therefore, does it stand to reason that they should seek birth in a Buddha-land? If they seek birth merely from a desire to enjoy pleasures, it is as if they sought to attain ice which is not made from water, or fire which does not produce smoke. Is it not contrary to reason that they would be able to attain birth?

Question: What is the act of abusing the right Dharma?

Answer: If one says, "There is no Buddha," "There is no Buddha Dharma," "There is no bodhisattva," or "There is no Dharma for bodhisattvas," such views, held firmly in the mind by one's own reasoning or by listening to others' teachings, are called 'abusing the right Dharma.'

Question: The fault of holding such views belongs only to those who hold them. What suffering does it cause to other beings which makes it more serious than the five gravest offenses?

Answer: If there were no Buddhas or bodhisattvas who edify living beings by teaching them ways of both worldly and supramundane good, how could they know about [the Confucian moral virtues, namely,] humanity, righteousness, propriety, wisdom and sincerity? The result would be that all worldly good, such as those virtues, would perish and there would be no wise men and holy sages [who practice the way of supramundane good]. You only know of the graveness of the five gravest offenses. You are not aware that they arise from the absence of the right Dharma. For this reason, abusing the right Dharma is the gravest of all evils.

Recitation of the Name cancels the gravest offenses

Question: Sutras explaining the law of karma state that it is like a balance; a heavier object pulls it down. According to the Contemplation Sutra, those who have committed the five gravest offenses and the ten evil acts as well as various other evils, will fall into the evil realms, where they will pass many kalpas undergoing immeasurable sufferings. If, however, at their death they meet a good friend, who urges them to recite the Name 'Homage to the Buddha of Infinite Life,' and accordingly repeat it ten times continuously with sincere heart, then they will obtain birth in the Pure Land of Peace and Bliss. There they will join those who are rightly established in the Mahayana Path. Thus, they will not retrogress [from the attainment of Enlightenment] and will forever be free from various sufferings in the three evil realms. How do you explain this in the light of [the law of karma according to which a heavier karma] pulls one down? Furthermore, from the beginningless past, sentient beings have been given to acts of various defilements, and so they are tied to the three worlds. If, as you say, they can attain emancipation from the three worlds by mere mindfulness of Amida Buddha with ten repetitions of his Name, what will become of the bondage of karma?

Answer: You consider the bondage of karma, such as the five gravest offenses and the ten evil acts, as heavy, and the ten repetitions of the Name by a man of the lowest level of the lowest grade as light. And so you contend that such an evildoer will first fall into hell owing to his evil-doing and thus be tied to the three worlds. Now let us examine the weight of karmic evils in the light of Buddhist principles.

It is dependent on (1) the state of mind, (2) the object, and (3) the degree of concentration, and not by length of time.

(1) The state of mind: The evildoer in question has committed evils in his false and perverted state of mind, whereas the ten repetitions of the Name arise when he hears the teaching of True Reality from a good friend who consoles him by various skillful means. One is truthful and the other false. How can they be compared with each other? Suppose there is a room which has been dark for a thousand years. If a light is cast into the room even for a short while, the room will instantly become bright. How could the darkness refuse to leave because it has been there for a thousand years? This is what is meant by 'the state of mind.'

(2) The object: The evildoer with deluded thoughts has committed evils to other sentient beings who have also come into existence as the result of evil passions and deluded thoughts. The ten repetitions of the Name arise from the unsurpassed Faith by taking as object the Name of Amida Tathagata of a glorious body of skillful means that comprises immeasurable merits which are true and pure. Suppose there is a man hit by a poisoned arrow which has pierced his sinews and broken a bone. If he hears the sound of a drum treated with a special antidote, the arrow will instantly come out and the poison will be removed. It is stated in the Shurangama-samadhi Sutra, "A parable may be given of a medicine called 'remover.' If, in time of battle, it is applied to a drum, those who hear the sound of the drum will have the arrows extracted and the poison removed. So it is with bodhisattvas, mahasattvas. If they dwell in the Shurangama Samadhi or hear its name, the arrows of the three poisons will spontaneously come out." How could the arrow stuck in the body be too deep to come out when the sound of the drum is heard? Also, how could the poison be too strong to be removed? This is what is meant by 'the object.'

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

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

Definition of "one thought"

Question: How long is 'one thought'?

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

Question: If our thoughts settle on some other thing [than Amida], we can collect and re-direct them [to him]. We can, in this way, count the number of the Nembutsu thoughts. But when the number of repetitions of the Name is knowable, they cannot arise one after another without interruption. When we concentrate and focus our thoughts [on the Name], how can we count the number of them?

Answer: When the [Contemplation] Sutra speaks of 'ten times,' it simply means to show that the karmic force necessary for birth in the Pure Land is accomplished [by this act]. We do not need to know the number of it. As it is said, the summer cicada [615c] has no knowledge of spring or autumn. How could that insect know that it is summertime? Those who know this speak like that. Likewise, only those who have transcendent faculties can tell that the karmic force necessary for birth in the Pure Land is accomplished by the ten repetitions of the Name. We have only to remember Amida continuously, thought after thought, without thinking of other things. Why is it necessary to know the number of repetitions of the Name? But if you must know it, there is a method. Follow the method which has been transmitted orally [from master to disciple]. This method should not be written down.

Testimony from Shan-tao' work

121 The Master of Kuang-ming temple says [in the Commentary on the Non-meditative Practice]:

Question: According to the Forty-eight Vows, only those who commit the five gravest offenses and those who abuse the right Dharma are excluded from attainment of birth. Here, in the passage of the Contemplation Sutra on the lowest grade of the lowest class it is disclosed that those who abuse the Dharma are rejected but those who commit the five gravest offenses are saved. What is the implication of this?

Answer: This matter is to be understood as a teaching to prevent us from doing evil. In the Forty-eight Vows those who abuse the Dharma and those who commit the five gravest offenses are excluded from salvation, for these two kinds of evil are the gravest of all karmic hindrances. If sentient beings commit them, they will at once fall into Avici hell, where they are tormented for many kalpas without a chance of escape. Fearing that we would commit these two kinds of offenses, the Tathagata, through skillful means, forbids us to commit them, saying that offenders will not attain birth. This does not mean that they are not really saved and embraced.

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

While these offenders stay in lotus buds, they have three obstructions: first, they cannot see Buddhas and a host of sages; second, they cannot hear the right Dharma; third, they cannot visit Buddha-lands to make offerings to the Buddhas. Apart from these obstructions, they are free of various sufferings, as it is said in the sutras, "they are like bhiksus who have entered the pleasure of the Third Dhyana Heaven." One should know that although they are enclosed in the lotus buds for many kalpas, are they not far better than undergoing various torments in Avici hell for many kalpas?This matter has been explained as a teaching to prevent us from doing evil.

Further testimony from Shan-tao' work

122 He also says [in the Hymns of the Nembutsu Liturgy]:

The Pure Land is forever free of abusive language and hatred; all are equal and there is no sorrow or affliction. Humans and devas, whether good or evil, can all go to be born there. Upon reaching there, their distinctions no longer exist. Being the same in their spiritual attainment, they dwell in the Stage of Non-retrogression. What made this so? When Amida was in his causal stage, under the guidance of Buddha Lokeshvararaja, he abandoned the throne and left his home. He then awakened the mind of Compassion and Wisdom and widely proclaimed the Forty-eight Vows. Through the Buddha's Vow-Power, those who have committed the five gravest offenses and the ten transgressions can have their karmic evil removed and attain birth. Whether they are those who have abused the Dharma or those lacking the seed of Buddhahood, all attain birth if they convert their minds.

123 The five gravest offenses are explained as follows [in the Ten Causes of Birth]:

Definition of "the five gravest offenses"

According to Tzu-chou, there are two traditions concerning the five gravest offenses. One is [616a] the five gravest offenses in the tradition of the Three Vehicles: 1) intentionally killing one's father; 2) intentionally killing one's mother; 3) intentionally killing an arhat; 4) destroying the harmony of the sangha with perverted views; and 5) causing blood to flow from the Buddha's body with an evil intent. They are called 'gravest' (literally, 'going against') because they go against the field of benevolence and the field of merits. Those who commit these gravest offenses, when their bodies perish and their life ends, definitely fall into Avici hell, where they undergo pain without interruption for one great kalpa. Hence, these offenses are called 'the karma bringing about uninterrupted pain.' The Abhidharma-kosha mentions the five acts bringing about uninterrupted pain as equivalents to those above. A verse reads:

Violating one's mother or a nun of the stage of non-learning

[equivalent to the offense of killing one's mother],

Killing a bodhisattva who abides in meditation

[equivalent to the offense of killing one's father],

Killing a sage of the stage of learning or non-learning

[equivalent to the offense of killing an arhat],

Destroying the cause of harmony of the sangha

[equivalent to the offense of destroying the sangha],

Destroying stupas [equivalent to causing blood to flow from the body of the Buddha].

The second tradition is the five gravest offenses of Mahayana, as stated in the Sutra Expounded to Nigranthas:

1) Destroying stupas, burning sutra-repositories, or stealing properties of the three treasures. 2) Slandering the teaching for the Three Vehicles by saying that it is not the sacred teaching of the Buddha, obstructing and depreciating it, or hiding it. 3) Beating and rebuking those who have renounced the world, whether they observe the precepts, have received no precepts, or have broken them; enumerating their transgressions, confining them, sending them back to the secular life, forcing them to do menial work, enforcing tax duties on them, or putting them to death. 4) Killing one's father, killing one's mother, causing blood to flow from the body of the Buddha, destroying the harmony of the sangha, or killing an arhat. 5) Rejecting the law of causation and constantly performing the ten transgressions throughout life.

It is stated in the [Ksitigarbha's Ten-Wheel] Sutra:

1) Killing a pratyekabuddha with an evil intention; this is the offense of killing. 2) Violating an arhat nun; this is an immoral act. 3) Stealing or destroying offerings made to the three treasures; this is an act of stealing. 4) Destroying the harmony of the sangha with perverted views; this is an act of speaking false words.

End of Chapter 3: A Collection of Passages Revealing

the True Faith of the Pure Land Way

Go to Chapter 4 (Enlightenment); Dharma Treasury Index; Index

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CHAPTER ON THE TRUE FAITH

Chapter 3: A Collection of Passages Revealing

the True Faith of the Pure Land Way

Recommendation of True Faith

Guidelines of Faith

Appeal to other Buddhists

Chapter 3: A Collection of PassagesRevealing the True Faith of the Pure Land Way

Praise of Great Faith

Faith originates from the 18th Vow

Difficulty in attaining the Other-Power Faith

The 18th Vow

From the Larger Sutra

Testimony from the T'ang version of the Larger Sutra

Fulfillment of the 18th Vow

From the Larger Sutra

Testimony from the T'ang version of the Larger Sutra

Praise of the virtue of Great Faith

1. The Larger Sutra

2. T'ang version of the Larger Sutra

3. T'an-luan's Commentary

Amida has two bodies

Three incorrect faiths

4. T'an-luan's Hymns

5. Shan-tao's Commentary

Three Minds

1) Sincere Mind

2) Deep Mind

- Two beliefs

3) Mind of Aspiring for Birth by Merit-transference

Parable of Two Rivers and the White Path

Meaning of the parable

6. Shan-tao's Hymns

7. Quotations of Shan-tao's words

8. Genshin

9. Shinran's comments

Three Minds and One Mind

"The three should be one" - from the meanings of the Chinese characters -

Why are the Three Minds promised in the 18th Vow?

Testimony from the Larger Sutra

Testimony from the T'ang version of the Larger Sutra

Shan-tao's explanation

Explanation of the Three Minds

1. Sincere Mind

From the Nirvana Sutra

From Shan-tao's Commentary

2. Joyful Faith

From the Larger Sutra

From the T'ang version of the Larger Sutra

From the Nirvana Sutra

From the Garland Sutra

From T'an-luan's Commentary

3. Desire for Birth

From the Larger Sutra

Testimony from the T'ang version of the Larger Sutra

Testimony from T'an-luan's Commentary

Testimony from Shan-tao's Commentary

Shinran's comments on the parable of two rivers and a white path

Shan-tao's Commentary

The three Minds are the One Mind

Praise of the virtue of Great Faith

Bodhi-mind of the Other-Power

Two kinds of Bodhi-mind, each divided into two groups

Bodhi-mind for crosswise transcendence

Testimony from T'an-luan's Commentary

Bodhi-mind in the Pure Land Way

From Yuan-chao's Commentary

Difficulty in expounding Amida's teaching in the world

Difficulty in accepting the Nembutsu teaching

Testimony from Yung-ch'in's Notes

Difficulty in accepting this teaching in faith

Further comments on Yuan-chao's words

Shan-yue's postscript that praises Amida's Vow

Single thought of Faith

Shinran's explanation of "single thought of Faith" (1)

Testimony from the Larger Sutra

Testimony from the T'ang version of the Larger Sutra

Testimony from the Larger Sutra

Testimony from the T'ang version of the Larger Sutra

"Hearing" and Faith - Nirvana Sutra

Shan-tao's terms

Chapter 3: A Collection of Passages
Revealing the True Faith of the Pure Land Way

Meaning of "Bodhi-mind"

72 The Discourse on Tranquilization and Contemplation, fasc. 1, states: