持名四十八法

01. WHEN RECITING THE BUDDHA’S NAME, ONE SHOULD GUARD THE MIND FACULTY:

Having employed this mind to recite the Buddha’s name, one should not keep in mind any miscellaneous wholesome or unwholesome matters ^[1]. In daily life, one should attend to all such matters only when absolutely unavoidable; once they are finished, let them go. Do not allow them to linger, for they will obstruct our mindfulness. Moreover, the reason our thoughts remain entangled in miscellaneous wholesome and unwholesome matters is that the ground of the mind is not yet pure. If we recite the Buddha’s name until the mind-ground becomes luminous and clear, the mind will naturally become wholly concentrated in contemplation and will no longer engage with miscellaneous affairs.

One should understand that recitation of the Buddha’s name can transform an ordinary being into a sage; it is the foremost expedient means of liberation in both the worldly and supramundane realms.

Supplementary explanation: Daily life already occupies far too much of our time. Consequently, layers of worldly dust cling ever more tightly to our lives, leaving us no respite from calculation and deliberation. Excessive calculation brings mental confusion, and anxiety inevitably depletes the spirit. Therefore, once we recognize that this life is merely temporary, a matter of repaying what has been borrowed, and turn toward the eternal and genuine spiritual life, what reason remains not to relinquish all illusory circumstances and dwell in the realm of true permanence? Ordinary or holy, deluded or awakened—all depend solely upon the mind-ground of the person concerned!

02. WHEN RECITING THE BUDDHA’S NAME, ONE SHOULD GUARD THE KARMA OF SPEECH

Having employed this mouth to recite the Buddha’s name, one should not recklessly or wrongly speak of any matter involving KILLING, STEALING, SEXUAL MISCONDUCT, OR FALSE SPEECH ^[2]. If one inadvertently speaks amiss, one should reflect: “A person who recites the Buddha’s name should not speak in this way.” Then one should earnestly recite the Buddha’s name aloud several times to subdue one’s mind and immediately cleanse away those unwholesome words.

Supplementary explanation: Whoever bears the name Buddhist and knows how to recite the Buddha’s name must guard the karma of speech in every respect. If even a meaningless word slips out, one should reflect upon it and feel no small remorse. How much more, then, should one refrain from uttering even a single word that benefits no one and instead causes suffering and resentment in others?

The Buddha represents purity; if we recite the Buddha’s name with an impure mouth, what benefit could there be? The Brahma Net Sutra states: “Day after day, the three karmas give rise to offenses; the offenses of the mouth are immeasurable.” The mouth is the gateway through which myriad evils emerge or ten thousand wholesome deeds are accomplished. We must therefore reflect carefully whenever we speak.

Especially in the practice of reciting the Buddha’s name, we must keep the mouth truly pure. A wrong word or an unwholesome utterance must resolutely be extinguished while still in its embryonic state; do not allow it to take shape, much less issue from the mouth. To cultivate the body and mind without cultivating one’s speech is a grave deficiency!

03. WHEN RECITING THE BUDDHA’S NAME, ONE MUST RECTIFY BODILY KARMA:

Having employed this body to recite the Buddha’s name, one must keep it upright and proper ^[3] at all times and in every posture—walking, standing, sitting, and lying down—so that the mind may become pure. Those who recite the Buddha’s name should verify this for themselves; it is never false.

Supplementary explanation: The body exerts a powerful influence upon the mind. Therefore, if we wish the mind to be strong, to possess profound faith in self-power and other-power, and steadfastly to uphold the Buddha’s name, we must first compose the body and make it truly upright before reciting. Our minds become pure because bodily karma neither moves restlessly nor becomes defiled. Thus, if we wish the practice of Buddha-name recitation to yield results, the first condition is to guard bodily karma and keep the body upright and proper.

04. RECITING THE BUDDHA’S NAME WHILE COUNTING MALA BEADS:

With each recitation of the Buddha’s name, move one bead with the hand. One should recite only the four words, not mingle them with the six-word form, because the four words very readily form an unbroken whole ^[1]. Within the four words “A Di Da Phat,” one may move the bead either on the word “A” or on the word “Da.” Establish a consistent method and do not confuse it. This is the method of using mala beads to gather in the mind.

Supplementary explanation: Keep mindfulness gathered into an unbroken whole, with each recitation of the Buddha’s name linked continuously to the next, without the slightest gap through which a stray thought might enter. It is like a string of beads, each bead joined to the next, all linked together. This is the meaning of reciting while counting mala beads.

Furthermore, it is an expedient means that reminds beginners, whose right mindfulness is not yet mature, to return to the phrase of Buddha-name recitation. Through it, the lazy become diligent and the lax are encouraged to exert themselves. When right mindfulness has become refined and pure, and mindfulness of the Buddha never departs from one’s own mind, whether one has a mala or not is no longer an issue.

Beginners, therefore, need to rely upon it as an expedient means. Surely one does not acquire a mala merely to let it grow moldy!

5. RECITING ALOUD

When the mind is dull and drowsy ^[2], or when deluded thoughts arise in succession, one should arouse and steady the spirit and recite the Buddha’s name loudly. After reciting several hundred times, the state will naturally change into one of peaceful stillness. Because the faculty of hearing is extremely keen, external conditions can easily enter through it; sounds disturb the mind, and miscellaneous appearances arise. One should therefore recite the Buddha’s name loudly to guard the faculty of hearing and illuminate the spiritual mind. At that time, the mind hears only its own voice, each recitation continuous and complete, and all notions of right and wrong, approval and disapproval, naturally fall away.

Supplementary explanation: When we are weary, the body often becomes languid; we may grow drowsy, or both body and mind may seem oppressed by a heavy burden. If at that time we employ quiet recitation, it will only lend further strength to our weariness and drowsiness. We must therefore recite the Buddha’s name loudly, contemplating how the sound of recitation flows forth from our own mind and then reenters our own mind through the ears, circling continuously in this way until the mind becomes lucid, the demon of drowsiness disappears, and only the single phrase of Buddha-name recitation remains, pure and distinctly clear.

6. RECITING SOFTLY

If one’s mental energy is scattered, or if one is wearied by many tasks or oppressed by numerous difficulties, there is no need to recite loudly. One should gather in the spiritual awareness ^[3] and recite softly, carefully and distinctly. Only when the breath has become regulated, the spirit has revived, and the mind has become calm and settled should one recite aloud.

Supplementary explanation: The method of soft recitation is used to counteract the affliction of distraction. Often, because we are overwhelmed by work, body and mind become excessively weary, or certain matters cause us distress and mental vexation. At such times, we should use the method of soft recitation, because loud recitation would provide conditions that further strengthen the demon of distraction. Recite softly, each sound and each phrase with great care and clarity. Gradually, the mind and spirit will become peaceful; one should then recite aloud.

07. SILENT RECITATION

If the mind and vital energy ^[4] are not in harmony, or if the presence of other people or the circumstances of the place make both loud and soft recitation inconvenient, one should merely move the lips and employ the method of silent recitation (Vajra Recitation). There is no required number of recitations, but the most essential point is that every word and every phrase must flow forth from one’s own mind.

Supplementary explanation: This method differs from the preceding method of soft recitation because one moves only the lips and produces no audible sound; simply put, one merely mouths the words. If someone is lying near us, or if where we live is very close to others, audible recitation, whether loud or soft, may disturb them. We should therefore merely move the lips and recite silently. There is no need to set a numerical limit; any number is acceptable, provided that the phrase of Buddha-name recitation originates in one’s own mind, stirs the lips, and gives rise to a wondrous sound—inaudible, yet resounding throughout the great trichiliocosm, while never departing from the present thought.

08. MENTAL RECITATION

Again, perhaps neither loud nor soft recitation is suitable; fingering the prayer beads may also seem troublesome, while silent recitation may still appear to leave traces. The ancients therefore devised an exceedingly ingenious expedient: there is no need to move the mouth or produce any sound. Simply cause the mindful thought to focus exclusively upon a single object.

One may silently tap the tongue against the front teeth—the incisors—or merely visualize doing so, as one wishes. The only requirement is that the sound be perfectly distinct. Yet this sound must not issue from the mouth; it must arise from one’s own nature.

The nature of hearing must, in turn, permeate the inner mind; the inner mind must be imprinted upon the tip of the tongue; and the tip of the tongue must draw forth the faculty of mindfulness. One’s own nature hears its own nature. When these three converge and merge, thought after thought becomes perfectly penetrating.

After a long time, one will accomplish the contemplation that all is consciousness-only.

Supplementary explanation: It is rather difficult and advanced to accomplish this contemplation of consciousness-only through the method of silent recitation. For the most part, it is intended for practitioners of fairly advanced or high attainment upon the path of cultivation. The practitioner must employ contemplation of mind, not conceptual thought. Although the mouth does not move, the sound must be distinct. This sound is the sound of one’s own mind. To employ the nature of hearing to hear once again the voice of one’s own nature—to turn hearing back and hear one’s own nature—is to have penetrated the true characteristic of all dharmas and deeply realized that everything is mind-only.

09. REGULATING THE BREATH

Or when the vital energy is tranquil and the mind is calm ^[5], one should first visualize one’s body within a circular halo of light. Silently contemplate the very tip of the nose and observe the breath entering and leaving. With each breath, silently recite once: Amitabha Buddha.

As an expedient for regulating the breath, it should be neither too slow nor too rapid. Mindful recitation and breathing rely upon one another, following each other inward and outward. Whether walking, standing, sitting, or lying down, one should practice in this way without interruption.

One should constantly “uphold it inwardly and secretly.” After the mind has long been gathered, the breath and the words of recitation will no longer be distinguished from each other, and this profound mind will become identical with empty space. When the practice has become thoroughly熟练, the mind’s eye will open and become unobstructed, and samadhi will suddenly manifest before one. This is precisely the “Pure Land of Mind-Only.”

Supplementary explanation: This method resembles the contemplation of counting the breaths taught among the Six Wondrous Dharma Gates. The method of counting breaths is used to regulate inhalation and exhalation. With every outgoing or incoming breath, silently recite Amitabha Buddha once, evenly and steadily. The breathing should be neither too rapid nor too slow, for either would obstruct single-minded concentration. When mindfulness of the Buddha is uninterrupted, the mind becomes pure and wisdom becomes single, unmixed, and wholly concentrated, harmonizing with the vast and unobstructed expanse of empty space. Everything is solely one’s own mind, and whenever one’s own mind is pure, the land will be completely pure for oneself.

10. ACCORDING TO CIRCUMSTANCES

When drowsiness is prevalent, one should practice walking meditation while reciting the Buddha’s name. When distracting thoughts and confusion are prevalent, one should sit upright and recite quietly. If neither walking nor sitting is suitable, one may kneel or stand, or even lie down temporarily. Broad allowance is made for expedient circumstances, and in every posture one can recite the Buddha’s name. The essential point is never to let the four-character sacred name ^[6] be forgotten for even a single thought. This is the essential art of subduing the demons of the mind.

Supplementary explanation: Recitation of the Buddha’s name is not reserved only for times of leisure, or for when one has bathed and cleansed oneself before approaching the Buddha’s altar. At no time whatsoever should it be neglected. The daily thoughts of sentient beings are exceedingly distracted and confused; the slightest opening immediately allows deluded thoughts to intrude and disturb the mind.

It is like a hand stirring a pool of cloudy water: if the stirring lessens or is forgotten, the cloudiness immediately returns. Therefore, whether walking, standing, lying down, sitting, speaking, remaining silent, moving, or being still, one must strive to maintain the recitation of the Buddha’s name without allowing any gap. Be like a general guarding his encampment or a cat watching for a mouse, never permitting even a single thought to be interrupted.

Let the recitation of the Buddha’s name remain unbroken. Whatever the expedient and whatever the circumstances, it is enough to strive to keep the mind concentrated upon the recitation of the Buddha’s name.

11. THE BUDDHA’S NAME MAY BE RECITED ANYWHERE

Regardless of whether a place is clean or unclean, secluded or bustling, agreeable or disappointing, simply “turn the light around and illuminate within” ^[7] and reflect: “I have encountered circumstances such as these hundreds of thousands of myriads of kotis of times throughout innumerable kalpas until now. Only the practice of ‘reciting the Buddha’s name and attaining rebirth’ have I not yet been able to carry through completely; therefore, I still remain caught in the ceaseless round of samsara.

Now I do not concern myself with whether I can recite successfully or not. I vow only to hold firmly to this ‘mindfulness of the Buddha’; even at death I will not allow this ‘initial thought’ ^[8] to cease.” Why is this so? If the initial thought is interrupted for even one minute, then all manner of wholesome, unwholesome, and morally neutral ^[9] distracting thoughts will arise again.

For this reason, even while urinating or defecating, or when a woman is giving birth, one should concentrate solely upon reciting the Buddha’s name. The greater the suffering, the more one should recite; the greater the pain, the more frequently one should recite. It is like a young child calling for its mother, unafraid that she might be displeased or angry.

If the child, fearing its mother’s anger, ceases to call, it will surely stumble into a filthy pit of excrement because of its own foolish actions. It will then simply perish, with no way to see its mother again.

Supplementary explanation: Some ordinary people do not understand and suppose that reciting the Buddha’s name in an unclean place, such as a latrine, is sinful. But this is not so in the Dharma method of Buddha-recitation. The recitation of the Buddha’s name must reign within our minds at all times. If we allow it to cease while eating, relieving ourselves, and so forth, then distracting thoughts will naturally intrude. Once distracting thoughts have entered, one thought gives rise to another in an unbroken succession. How then can wrongdoing be avoided, and how can one escape the course of birth, death, and samsara?

At present, we are not yet able to recite the Buddha’s name at all times. Consequently, thoughts of affliction intrude, bringing countless troubles, sufferings, and hardships. We should therefore strive to practice the recitation of the Buddha’s name frequently and continually. When occupied with necessary affairs, we may set it aside; whenever free, however, we should recite the Buddha’s name. Nothing is attained of itself; much effort and perseverance are required before success can be achieved. The many affairs of worldly life will burden us. To avoid these many burdens, nothing is better than continually maintaining the recitation of the Buddha’s name.

The Buddha is like a loving mother who cherishes her foolish child; there is no mother who does not love her child. Therefore, if with one mind we recollect the Buddha and call upon him earnestly, the Buddha will compassionately appear and rescue us. The Buddha never abandons anyone and never harbors anger or resentment, for if anger or resentment remained, one could not have become a Buddha. Likewise, there is no Buddha or bodhisattva who lacks compassion.

Please strive diligently to recite; do not slight or disregard this practice.

12. ARE THERE FIXED TIMES FOR RECITING THE BUDDHA’S NAME?

The eleventh method sets no fixed times, but if this were required, few people would be able to practice it. As an expedient, this section teaches fixed times: establish regular morning and evening practice sessions and maintain them from now until the end of one’s life, neither increasing nor decreasing them. Apart from these sessions, throughout the twenty-four hours of the day, if one can recite a single phrase, one should recite a single phrase; if one can recite many phrases, one should recite many, whether loudly or softly.

An ancient master said:

Speak one fewer distracting phrase;

Recite one more phrase of the Buddha’s name—

How exceedingly wonderful!

Supplementary explanation: Because it is feared that many people cannot maintain the recitation of the Buddha’s name at all times—being too occupied with earning a livelihood—fixed times are established as an expedient. In this way, everyone can practice the Pure Land Dharma method. The essential point, however, is that once the times have been fixed, one must strive to observe them without deviation, even during illness or suffering.

Nevertheless, whenever we have free time, we must immediately recollect the recitation of the Buddha’s name.

To replace the thoughts of sentient beings with mindfulness of the Buddha may not be an exalted method, but it is a rare expedient for transforming delusion into awakening.

13. MUST ONE FACE AN IMAGE WHILE RECITING THE BUDDHA’S NAME?

When standing before an image of the Buddha, one should regard this image as the real Buddha. There is no need to cling to any particular direction, nor to distinguish which of the Buddha’s three bodies it represents ^[10]. Simply reflect: I shall be single-minded; my mind shall be fixed solely upon the Buddha. Let the eyes gaze upon the Buddha’s image and the mind recollect the Buddha’s name, with the utmost sincerity and reverence. When sincerity and reverence are complete, a spiritual response will surely be received.

When there is no image of the Buddha, one should sit upright facing west. Whenever a thought arises or the mind is stirred, one should visualize the radiance of Amitabha Buddha abiding above the crown of one’s head. With every thought and every recitation, do not allow the mind to fall into emptiness; even dark karma can thereby be extinguished. ^[11]

Supplementary explanation: Beginners are not yet able to contemplate that their own mind is itself the Buddha. Therefore, as an expedient means, they face an image of the Buddha, so that contact with the object may readily give rise to the proper state of mind. What is essential, however, is the utmost sincerity and reverence, for only when there is spiritual receptivity can there be a response.

This passage teaches the matter clearly, without any need for lengthy discussion. Practitioners should examine it carefully and follow it accordingly; their karmic offenses will be eradicated, and the Buddha-mind will naturally manifest.

14. BUDDHA-RECITATION WHILE BUSY

If one can recite one phrase, one should recite one phrase; if one can recite ten phrases, one should recite ten phrases. Amid a hundred pressing tasks, whenever even a brief moment of leisure becomes available, immediately let go of body and mind ^[12] and recite clearly and attentively.

Master Bai Letian composed this verse:

While walking, recite Amitabha;

While sitting, recite Amitabha.

Though busy as a flying arrow,

Constantly recite Amitabha Buddha.

The ancients applied their minds in this way; truly, it is beyond reproach!

Supplementary explanation: Some people are exceedingly busy earning a living and have little leisure for Buddha-recitation. Nevertheless, among a hundred pressing affairs there must surely be a little spare time. Whenever there is leisure, recite the Buddha’s name; do not let the mind indulge in wandering thoughts, useless sorrow, and distress.

When worldly affairs are finished, let them remain finished. Why keep clinging to them and make yourself more weary? Would it not be better to spend that time reciting the Buddha’s name and refreshing the mind?

Many people waste a great deal of time idly chatting about trivial matters, thereby bringing upon themselves countless troubles. A few careless words spoken in a moment of merriment may be enough to fill the heart with anxiety and suffering, or bring pain and affliction upon the body!

15. ONE SHOULD RECITE THE BUDDHA’S NAME DURING LEISURE

In this world, many people suffer such extreme hardship that they cannot obtain even a little leisure and are therefore unable to cultivate the path. Now that we have leisure and have also learned of this method of Buddha-recitation, we must strive earnestly, continually restraining body and mind and concentrating upon remembrance of the Buddha. Only then will we not waste even an inch of fleeting time. If we allow our thoughts to drift freely, accomplish nothing, and vainly let the days and months pass, we shall fail to repay the four benefactions. Then, when impermanence suddenly arrives one day, with what shall we withstand it?

Supplementary explanation: Some people seek even a little leisure in which to recite the Buddha’s name but cannot obtain it. Now that worldly conditions do not keep us bound and busy, we should no longer be negligent. We must strive to recite the Buddha’s name and not allow day after day to pass until old age comes and then death. At that time, even if we wish for a little leisure or one more hour of life in which to recite the Buddha’s name, we will not obtain it. How deeply regrettable that would be!

16. THE WEALTHY AND HONORED SHOULD RECITE THE BUDDHA’S NAME

The blessings and virtues enjoyed in this life all arise from cultivation in former lives. Those who possess honor, nobility, glory, and prosperity may even be eminent monks who have returned to this world. Yet glory and prosperity do not endure forever.

If they create further karmic obstructions, they will certainly find it difficult to escape the ocean of samsara. Therefore, they should reflect: What can I take with me when I close my eyes in death? It is the merit and virtue of Buddha-recitation.

This is like a boat traveling by relying upon the water. Therefore, they may establish a retreat room for Buddha-recitation, invite members of the Sangha to guide them in reciting the Buddha’s name, print and publish Pure Land scriptures, or enshrine an image of Amitabha Buddha to contemplate while reciting. Though the outward activities may be few, they must apply great effort and firmly resolve to attain rebirth in the Pure Land.

This is the path of cultivation for everyone, regardless of whether they are rich or poor, honored or lowly. What could be more honorable than serving as an emissary of the Dharma King ^[13]?

Supplementary explanation: Of the myriad things, none can be taken with us; only karma follows the body. Although, through blessings and virtues planted in former lives, we may enjoy wealth, honor, glory, and prosperity, we enjoy them only temporarily. When our last breath ceases, everything must be relinquished, and our two hands will be empty.

Should we then cling to such illusory images? Surely we already understand this clearly. Therefore, we must quickly establish a record of Buddha-recitation and strive with all our hearts, just as diligently as we have striven to acquire wealth.

Those without wisdom mistake the false for the real and therefore pursue outward appearances and the hollow glamour of name and form. They may obtain a little pleasure, but it is only temporary pleasure lasting for a brief moment. Human life swiftly fades, and the human body swiftly perishes.

Only virtue and the path endure; they are true, without outward commotion and without merely momentary pleasure. Even Confucius said: “Eating cold rice, drinking plain water, and bending one’s arm for a pillow—joy can still be found therein!” That joy is truly the joy of the wise.

17. THE POOR AND LOWLY SHOULD ALSO RECITE THE BUDDHA’S NAME

Alas! Some have given their bodies over to servitude, being ordered about by others and enduring toil and suffering, yet they do not seek liberation. Their suffering in the future will therefore be even greater.

One should know that the four characters of the Great Name make no distinction between honored and lowly, rich and poor, young and old, male and female. One need only sincerely face west early each morning and recite the Buddha’s name ten times, without interruption or distraction, aspiring for rebirth in the Land of Ultimate Bliss. One will then enjoy many benefits in this very life and naturally attain rebirth there after death. Amitabha Buddha is truly the life-saving boat for all beings in the ocean of suffering.

Supplementary explanation: Who in this world is so poor that they possess neither body nor mind? We should therefore use the body and mind we already possess to recite the Buddha’s name. The Sutra of the Causes and Conditions of the Wise and the Foolish contains an account in which Venerable Katyayana guided an elderly hired servant, teaching her to sell her poverty through the method of Buddha-recitation, and she attained the desired result.

We should imitate that elderly woman and sell off our poverty once and for all, freeing ourselves from it. Why keep carrying it and add to our suffering? To suffer, recognize suffering as suffering, and seek a method of escape is wisdom.

To suffer without even recognizing suffering as suffering, and instead regard suffering as happiness—there is truly nothing more that can be said!

18. RECITING THE BUDDHA’S NAME WITH PURITY AND CARE

Since one is a person of wisdom, one should not allow oneself to be deluded. One must recite the Buddha’s name with the utmost purity and care, so that wisdom may become ever more steadfast.

One should know that when wise people recite the Buddha’s name, many people throughout the world will also recite the Buddha’s name. When wise people recite the Buddha’s name, practitioners of non-Buddhist paths will readily return to the true path. Why is this? Because the reputation of the wise can open their hearts and minds, and because the wisdom of the wise has the power to save them.

Supplementary explanation: The actions of the wise will exert a wholesome and beneficial influence upon those of lesser or deficient understanding, provided that such actions are accompanied by wholesome mental karma. Therefore, the wise must prove worthy of everyone’s trust and should not allow foolish and base conduct or lowly sensual desires to deceive them.

When a person of influence practices Buddha-recollection, that person will have a truly beneficial influence upon those around them. Through wisdom and discernment, together with the strong confidence of those nearby, a wise person may accomplish great deeds that influence the moral life of society and the hearts of its people. To perform one deed and obtain many results is what many people desire. Yet it is truly regrettable that many who are able to do so are unwilling, or merely go through the motions!

19. HONEST AND SINCERE BUDDHA-RECOLLECTION

To seek neither fame nor gain, to make no display of one’s abilities, and to practice with genuine sincerity—few indeed are able to do this.

The Patriarch taught: In the practice of meditation, one cannot even find a dull-witted person. Those who now practice Buddha-recollection need only be concerned that they are not dull-witted enough. The two words “honest and sincere” are a straight, broad road carrying people to the Western Land. Why? Because “honest and sincere” means adding not even the slightest deluded thought beyond the four words Amitabha Buddha.

Supplementary explanation: A person who single-mindedly recollects the Buddha, does not engage with external conditions, and whose mind remains unmoved by any disturbance, regarding all things as having nothing to do with them, may outwardly appear extremely naive and dull-witted. Yet, on the contrary, such a person is truly lucid and truly pure. A person like this is indeed not easy to find!

Moreover, in the Dharma-door of Buddha-recollection it is said: “If recollection is not single-minded, one will not be born in the Pure Land.” Once recollection becomes single-minded, the myriad conditions are relinquished and one concentrates exclusively upon the phrase of Buddha-recollection. Our mind recollecting the Buddha accords with the Buddha’s mind. The Western Land is not apart from the present thought; there is no need for far-reaching speculation or extensive investigation, yet the Buddha-realm still manifests before us.

How wondrous is the Pure Land Dharma-door!

20. WHEN JOYFUL EVENTS OCCUR, REMEMBER TO RECOLLECT THE BUDDHA

Whether one is happy because of another person or rejoices because of some event, although the occasion may be slight, these are all joyful circumstances in human life. Yet one must understand that such joy is illusory and unreal and cannot endure. Therefore, during that joyful moment, turn the mind toward recollection of the Buddha. Then, through the radiance of the Buddha, one will certainly be able, amid such favorable circumstances, to eliminate at least some evil thoughts. Good things will continue without interruption, one’s practice will proceed as wished, and at the end of one’s life one will attain rebirth in the Land of Ultimate Bliss. Would that not be a cause for immense joy?

Supplementary explanation: In our lives there is little joy and much suffering. Whatever joy exists is only temporary; it passes away in a moment and gives way to suffering that torments us. Since such joy has no lasting endurance, why should we take pride in it or cling to it?

The joy worthy of our delight, because it is true and everlasting, is the pure joy of our own mind. The Land of Ultimate Bliss of Amitabha Buddha stands ready to welcome those whose minds have become pure. Once we have arrived there, what joy could be greater?

21. MAKING VOWS THROUGH BUDDHA-RECOLLECTION

Reciting the Buddha’s name and recollecting the Buddha is originally practiced to seek rebirth in the Pure Land. Yet the majestic power of all Buddhas is inconceivable: whenever one recollects their names, one’s wishes may be fulfilled according to one’s heart. For this reason, the sutras teach that recollection of the Buddha brings ten benefits (please see the section below). Rather than making offerings and supplications to ghosts and spirits, engaging in miscellaneous repentance practices, making vows for many evil wishes, or blindly trusting divination, oracle lots, and hexagrams, it is better to employ the method of Buddha-recollection when praying for the fulfillment of one’s wishes.

Someone may ask: “But what if recollection of the Buddha brings no response?”

Answer: Before you have even recollected the Buddha, you are already worried that there will be no response. That very cause of nonresponse brings about the result of nonresponse. As the cause is, so is the result. Is this not truly frightening?

Supplementary explanation: The Buddha is the One of great loving-kindness, great compassion, great wisdom, and great virtue; the supremely honored and unsurpassed teacher of devas and humans throughout the six realms. Why, then, when making prayers, would one not pray to the Buddhas? This is truly strange! Many people fear ghosts and demons more than they fear the Buddha. Perhaps they believe that the Buddha is gentle while ghosts and demons are fierce? Or is it because their own minds are not upright, because they harbor guilt, crookedness, and perversity, and therefore take what is righteous lightly while fearing what is evil? Buddhists should reflect carefully upon this, lest, though calling themselves disciples of the Buddha, they unwittingly become disciples of demons!

22. RECOLLECTING THE BUDDHA TO SEEK RELEASE

All adverse circumstances surrounding us arise from unfavorable conditions. We must strive to accept and endure them and should not give rise to evil thoughts, thereby provoking enmity and grievances that persist endlessly into the future. We should accept circumstances in accord with conditions; avoid what can be avoided and end what can be ended, while following causes and conditions without forgetting to recollect the Buddha. The Buddha possesses immeasurable wisdom, merit, virtue, and radiant light. He will bless and protect us, so that even when we encounter adverse conditions and unfavorable circumstances, they may be transformed at once into favorable circumstances and favorable conditions.

Supplementary explanation: Enmity should be resolved, not created. Do not repay resentment with resentment; only then can grievances and enmity cease. Thus, the practice of Buddha-recollection is the most secure.

Though ten thousand bitter hardships arise,

One phrase of Buddha-recollection dispels them at once.

Recollecting the Buddha brings hatred and resentment to an end;

With no cruelty in the heart, how could prison bind us...?

Recollecting the Buddha opens wide the heart of compassion;

Regarding foe and kin equally, what calamity could there be?...

23. RECOLLECTING THE BUDDHA WITH SHAME AND SELF-EXERTION

Whenever evil results created in this life or in previous lives have come to fruition, painful retribution will certainly follow. Each portion of suffering in this life corresponds to a portion of evil from previous lives. One cannot blame the inequality of fate but should only feel ashamed that one did not begin practicing sooner. Whenever one thinks of the Buddha, one should feel as though every hair on one’s body stood on end and one’s whole body were falling apart, overcome with sorrow, devotion, anguish, and a sense of not wishing to remain alive. Only when every phrase and every word emerges from one’s very liver and marrow is this the genuine state of Buddha-recollection.

Nowadays, whether monastics or laypeople, those who recollect the Buddha may recite with their mouths while their minds are distracted; or they may gather the mind only while reciting, but once recitation ceases, the mind becomes deluded. Others interrupt their Buddha-recollection with miscellaneous conversation. Even if they recite throughout their entire lives, there will be no miraculous response. Seeing this, people then claim that rebirth through Buddha-recollection is a lie. Could this possibly be the Buddha’s fault?

Supplementary explanation: We and all Buddhas share the same pure nature, neither two nor different. Yet they have awakened, become lucid, abandoned the false, and followed the true, while we persist in taking the unreal to be real, turning our backs upon awakening and uniting with defilement, willingly remaining trapped within the cycle of worldly suffering and affliction. What could be more shameful than this! Therefore, we must summon the full extent of our strength and devote our utmost resolve to practice, taking death as our deadline and seeking liberation from birth and death. We must no longer think about or become attached to worldly defilements, thereby continuing for many lifetimes to sink and drift within the river of delusion and the ocean of suffering.

24. RECOLLECTING THE BUDDHA WITH EARNEST URGENCY

Whenever people endure pitiable circumstances of suffering, if we feel no compassion for them, we act contrary to human nature. Yet amid all circumstances deserving compassion, if we merely pity them without taking action, how could that accord with Buddha-nature? If we have compassion, we must seek a way to free them from suffering; we must find a means for everyone to be ultimately liberated from suffering. We should understand that the Buddha is honored as the Great Compassionate One because he is able to rescue sentient beings from suffering. When, out of loving-kindness and compassion, we recollect the Buddha in order to seek the bestowal of the Buddha’s compassion and the rescue of us from suffering and distress, how profoundly earnest and urgent must that recollection be?

Supplementary explanation: We recite the Buddha’s name in order to seek liberation from birth and death, yet birth and death form an exceedingly strong chain, because our karmic delusions and afflictions are far too deep and heavy, while our karmic obstructions accumulate more and more each day. If the power of our mindfulness is not firm and our resolve is not earnest and utterly sincere, then even speaking of our own liberation remains a distant matter, much less aspiring to rescue others from suffering. We should therefore recite the Buddha’s name with all our hearts and utmost earnestness, hoping to receive the compassionate care of the Buddha, like a little child yearning to return to its loving mother. Only then, perhaps, may it be possible.

25. MAKING OFFERINGS THROUGH BUDDHA-RECITATION

Whenever an auspicious festival occurs, such as the Dragon Boat Festival or Mid-Autumn Festival, or on a commemorative day of a Buddha or bodhisattva, one should, according to one’s means, make offerings of incense, lamps, flowers, and fruit. Yet these are only material offerings, not Dharma offerings. Dharma offerings belong to the mind and are more precious than all material offerings.

Recently, because heterodox teachings have flourished, people have devised all manner of sacrificial rites, setting out profuse arrays of fruits and the three sacrificial animals—pigs, goats, chickens, and ducks. What benefit can these bring to spiritual cultivation? Some even arrange ritual formations, summon spirits, and lead in ghosts, engaging in sorcery and superstition. This only causes greater loss of wealth and life, while spreading absurd falsehoods and deceiving people.

Only the Dharma-gate of Buddha-recitation can eliminate the myriad illnesses without expense or loss, yet few are willing to recognize it. I respectfully hope that discerning people will not allow themselves to be misled.

Supplementary explanation: To kill another being in sacrifice while praying that one’s own life may be preserved is truly selfish and inhumane in the extreme!

Why not carefully reflect upon the saying: “Heaven and earth are impartial; the divine beings secretly observe. They do not bestow blessings because they have enjoyed sacrificial offerings, nor do they send down calamities because ritual courtesies have been neglected.” Could divine beings be like corrupt officials who accept bribes for offerings? Heaven and earth show partiality to no one. Those who do good enjoy good fruits, while those who do evil undergo painful retribution—nothing more. Divine beings secretly examine our wholesome and unwholesome thoughts and conduct, admonishing or chastising us as circumstances require. How could they overlook our transgressions merely because we make offerings to them?

Moreover, if our minds are upright and our conduct righteous, what is there to fear or worry about?

When we recite the Buddha’s name, the Buddha-name abides in our minds; our hearts accord with the Buddha’s heart and with the same pure spiritual power. What demon would then dare enter? Following sorcery and superstition only causes discerning people to ridicule us, and also brings no small amount of misfortune through those who exploit our trust and fear.

Therefore, examine this matter with the utmost care and maturity.

26. BUDDHA-RECITATION TO REPAY THE KINDNESS OF PARENTS

The kindness of our parents is the greatest kindness of all. How can we repay it? Providing them with every kind of food and drink, or attaining success and renown so as to bring honor to them, are merely worldly ways of repayment.

Although these are not unwholesome, when examined to the utmost they are still incomplete, for they remain within the painful bonds of human existence. The only way is for us to recite the Buddha’s name and encourage our parents to do likewise, dedicating that merit toward rebirth in the Western Pure Land. This is to plant a vajra seed, through which both we and our parents will eventually attain liberation.

Moreover, a single recitation of the Buddha’s name can eliminate boundless karmic obstructions. Those who wish to repay the profound kindness of their parents cannot fail to know this Dharma.

Supplementary explanation: Providing materially for one’s parents—fanning them in the heat, warming them in the cold, giving them delicacies and rare foods, warm clothing, and plentiful meals—is only worldly filial piety. If one does not cultivate the causes of transcending the world, one will inevitably fall into the three evil destinies and revolve endlessly in birth and death. How could this be called the complete fulfillment of filial piety?

What, then, is the ultimate method? There is only the Pure Land Dharma-gate of Buddha-recitation: aspiring, after relinquishing this retributive body, to rely upon the vow-power of Amitabha Buddha and be reborn together in the Land of Ultimate Bliss. By relying upon the vessel of the Buddha’s vow-power, all our karmic obstructions, though heavy as stones, can be carried across the river with ease. The effort is small while the result is great; why should we still hesitate?

27. GIVING THROUGH BUDDHA-RECITATION

Whenever we see someone suffering distress, we should first help stabilize that person’s life by giving food and clothing, and then comfort and encourage that person to recite the Buddha’s name. To relieve temporary suffering, material giving is urgent; but to relieve suffering throughout many lifetimes, the method of Buddha-recitation is even more urgent. If we see a person or animal in peril but lack the power to rescue them, we should immediately recite the Buddha’s name and pray for the peace of that consciousness. Or, in the stillness of night, we may chant and pray that all beings be freed from calamity. In times of warfare or epidemic, we should recite the Buddha’s name throughout the five watches of the night, praying that all beings may be freed from every grievance and suffering.

We should contemplate: With this single recitation of Amitabha Buddha, reaching above to the Heaven of the Summit of Existence ^[14] and below to the base of the wind-wheel ^[15], may all sentient beings simultaneously receive benefit. Giving in this manner is truly inconceivable.

Supplementary explanation: First give others sufficient food and warm clothing to alleviate their bodily suffering; afterward, counsel them to recite the Buddha’s name in order to rescue their spiritual consciousness. In the many circumstances where we are powerless to help, we should single-mindedly recite the Buddha’s name, directing all our wholesome spiritual power toward those beings and praying that they may escape the suffering and bondage of the ceaseless cycle of life and attain peaceful liberation in a wholesome realm. A single recitation of the Buddha’s name extinguishes grievances and enmities.

28. THE MIND RECITES, AND THE MIND ITSELF HEARS

The mind first forms the thought; only then does the tongue move. The tongue’s movement produces sound, which returns again into the mind itself. This is the method in which the mind recites and the mind itself hears.

When the mind recites and the mind itself hears, the eyes cannot look wrongly, the nose cannot smell wrongly, and the body cannot move wrongly. The master within—the mind itself—has already been abducted by the four words “Amitabha Buddha.”

Supplementary explanation: Recitation means being mindful of the Buddha within one’s own mind. When the ears hear the sound of recitation, they hear the sound of the mind itself. That sound emerges from the mind itself and then returns again into the mind itself, circling in this way until not the slightest deluded thought remains; from there, all illusory sense-objects and illusory states are also extinguished.

Reciting the Buddha, recite the mind; the mind recites the Buddha.

Investigating meditation, investigate the nature; the nature investigates meditation.

29. BUDDHA-RECITATION WITHIN THE SOUND OF RECITATION

Once the sound of Buddha-recitation has become thoroughly熟熟熟熟熟熟熟熟熟熟熟熟 familiar, among the six sense-objects only the object of sound remains. All six sense faculties are entirely gathered into the faculty of hearing, the ear. The body no longer senses movement to or fro; the tongue no longer knows that it moves; the mind no longer senses or discriminates; the nose no longer senses inhalation and exhalation; and the eyes no longer feel themselves opening or closing.

The two perfect penetrations taught by Avalokiteshvara and Mahasthamaprapta thereby become one: nothing is imperfect and nothing is impenetrable. For faculty itself is object, object itself is faculty, and faculty and object are themselves consciousness. The eighteen dhatus ^[16] all merge into a single dhatu.

If this is not yet熟熟熟熟熟熟熟熟熟熟熟熟熟熟熟熟熟熟熟熟 mastered at first, with time one will gradually enter more deeply.

Whenever practicing Buddha-recitation, one should choose a secluded, quiet, and clean place measuring about four or five feet square. Walk clockwise around it once, keeping to the right, and then slowly begin to recite the Buddha’s name aloud, gradually raising the voice. After reciting in this manner for about three circuits or more, one will naturally feel that the mind and the resounding voice soar and circle throughout empty space, encompassing the ten directions and completely filling the entire Dharma-realm.

This is the method of settling body, mind, and world within the sound of Buddha-recitation; it is to settle one’s own body and mind within the sound of Buddha-recitation while reciting the Buddha’s name. This is a sublime state for eradicating the defiled afflictions of the mind-ground. Those who practice and understand it must strive to master it.

(This passage is already clearly explained and requires no supplementary commentary.)

30. BUDDHA-RECITATION WITHIN THE LIGHT OF THE MIND ITSELF

Since sound is the sound of one’s own mind, light is likewise the light of one’s own mind. Wherever the sound of one’s own mind revolves, the light of one’s own mind shines forth. If we abide in the sound of our own mind while being mindful of the Buddha, we are thereby abiding in the light of our own mind while being mindful of the Buddha. This too is a supreme state capable of extinguishing defiled craving and afflictions; practitioners should diligently cultivate it.

31. MINDFULNESS OF THE BUDDHA WITHIN THE ESSENCE OF ONE’S OWN MIND

The sound of one’s own mind circles all around, and the light of one’s own mind shines forth; naturally, the essence of mind is revealed. This one true mind is like a great, perfectly round mirror—the Great Perfect Mirror—empty, penetrating, luminous, and unobstructed. The ten directions and the three periods of time; oneself, the Buddha, and sentient beings; the cycle of suffering in the defiled world; and the lotus dais in the Pure Land—all are reflections within this mirror.

Therefore, mindfulness of the Buddha within sound is mindfulness within light, and mindfulness within light is mindfulness within the mirror; these are neither one nor different. This too is an ultimately supreme state that completely extinguishes the defiled mind; one must devote oneself wholeheartedly to its cultivation.

Supplementary explanation: The essence of mind is originally and perpetually pure and quiescent, yet it constantly gives rise to wondrous and diverse functions—illumination. When we realize that the entirety of its great functioning never lies outside the ever-such essential nature, then mind, Buddha, and sentient beings are originally one: empty, penetrating, luminous, and unobstructed. To practice the method of mindfulness of the Buddha and attain this state is indeed the achievement of one endowed with great spiritual capacity!

All dharmas are merely images reflected in a mirror; they are inherently illusory, arising and ceasing by themselves. How could they ever affect the true mind’s essential nature, which has remained ever-such from beginningless time, neither arising nor ceasing? One who thoroughly comprehends this principle has surely transcended the bonds of space and time.

32. WITHOUT INTERRUPTION

Recite in the morning and recite in the evening; recite when there are no affairs and recite when there are affairs; recite in clean places and continue to recite in unclean places. Let there be no thought that is not mindfulness of the Buddha. Even if one must attend to friends and entertain guests each day, resulting in occasional interruptions, only the vocal recitation is interrupted; the mindfulness within the mind cannot be interrupted. When one’s practice of mindfulness of the Buddha reaches this degree, samadhi is easily attained.

33. WITHOUT INTERMINGLING

To be free from intermingled thoughts is cessation. Cessation is the cause of concentration. When intermingled thoughts have ceased, right mindfulness—concentration—naturally manifests.

Intermingled thoughts are of three kinds: wholesome, unwholesome, and indeterminate. Only when all three have been eliminated is there freedom from intermingling. The mind must be tranquil; when it is tranquil, wholesome and unwholesome thoughts do not arise. The mind must be lucid; when it is lucid, there are no indeterminate thoughts.

Because there is no thought apart from the Buddha, the mind is always tranquil; because the Buddha is present within each thought, the mind is always lucid and clear.

34. WITHOUT ABIDING

Non-abiding is contemplation, and contemplation is the cause of wisdom. The preceding phrase of Buddha-recitation has passed, the following phrase has not yet arrived, and the present phrase does not abide. Continue contemplating in this manner: it is perfectly clear yet cannot be grasped; it cannot be grasped, yet remains perfectly clear. If one continues in this way, one will penetrate the principle that all dharmas are mind-only: the Buddha is precisely mind, and mind is precisely the Buddha.

Supplementary explanation concerning the preceding three methods: Mindfulness of the Buddha is mindfulness of the Buddha of one’s own mind; therefore, neither clean nor unclean places present any obstruction. Moreover, sentient beings originally share the same essential nature of true mind as the Buddha. Because of deluded activity and lack of awakening, their inherently luminous Buddha-nature is obscured by afflictions and ignorance, leaving them confused, darkened, and inverted.

Day by day, they pursue delusive sensory objects and circumstances, gradually straying farther from true reality and mistaking the false for the real. When, in a single awakened thought, they turn back toward the mind’s light, how could the dark afflictions that have deeply stained them for so long be erased in a short time? Therefore, we must continually attend to the phrase of Buddha-recitation—for mindfulness of the Buddha is mindfulness of the Buddha of one’s own mind.

When Buddha-mindfulness continues unceasingly, thoughts of sentient beings cease to exist. Thus, however busy one may be, only vocal recitation can be interrupted; how could our inner mindfulness be constrained? When our minds are wholly unified in Buddha-mindfulness, how could intermingled thoughts remain?

When intermingled thoughts are utterly extinguished—the wind having ceased—the mind is no longer disturbed by anything. Then one’s own mind rests serenely in concentration—the water being still—and the myriad phenomena are revealed without the slightest omission. At that time, all dharmas naturally become manifest, and one’s own mind contemplates and illuminates them with extraordinary, wondrous clarity—wisdom.

A practitioner who realizes the method of mindfulness of the Buddha in this manner has indeed attained ultimate perfection.

35. PRECISELY CHAN, PRECISELY BUDDHA

To begin with a meditation topic is called investigating Chan; to sit and put an end to thoughts is called seated Chan. Whether investigating or sitting, both are Chan; both Chan and Buddha are mind. Chan is precisely the Buddha’s Chan.

Buddha is precisely the Buddha of Chan. How could the Dharma method of mindfulness of the Buddha obstruct the practices of investigating Chan or seated Chan? Moreover, one who investigates Chan may use the four words “Amitabha Buddha” as a meditation topic, reciting them forward and backward, in regular and reverse order, turning them over in every direction without ever departing from the present thought.

Though this is not called investigating Chan, Chan is already present within it. A practitioner of seated Chan must reach the stage at which a single thought becomes resonantly united and one suddenly seems to burst into empty space; only then is the practice said to have taken hold ^[17]. When mindfulness of the Buddha reaches the state of single-mindedness without distraction, what is this if not resonant union?

When recitation reaches the point at which the mind is empty, is this not abiding union? During mindfulness of the Buddha, there is neither torpor nor distraction; cessation, contemplation, concentration, and wisdom are perfectly fulfilled in every thought. If one still wishes to seek Chan, where else could Chan be found?

Supplementary explanation: Chan is precisely Pure Land, for both Chan and Pure Land seek to attain the goal of single-mindedness without distraction. Though the expedient means are two, the result remains one; yet Chan is ten times more difficult!

In Direct Pointing to the Return to the Source, there is an analogy for practitioners of other Dharma methods, such as Chan, who seek to reach the goal: they are like an ant crawling up a lofty mountain, or like a wood-boring insect tunneling upward through each joint of a bamboo stalk, from the root all the way to the tip. The Pure Land Dharma method of mindfulness of the Buddha is direct and straightforward, relying upon other-power. It is like a boat sailing with a favorable wind and flowing downstream, or like a wood-boring insect tunneling crosswise through a bamboo stalk and emerging from its side. What could be swifter?

36. PRECISELY PRECEPTS, PRECISELY BUDDHA

Uphold the Buddha’s precepts to govern the body, and uphold the Buddha’s name to govern the mind. When the precepts have long been upheld, the body becomes pure and disciplined; when the name has long been recited, the mind becomes empty. The nature of mindfulness and the nature of the precepts are not two.

If one constantly upholds the precepts, transgressions do not appear; if one constantly practices mindfulness of the Buddha, then at the time of death one can break through the gate guarded by demons and transcend the three realms. If one has developed skill in upholding the precepts and immediately dedicates this merit toward rebirth in the Western Pure Land, one will certainly attain birth within the middle grade. If one is not yet able to uphold both practices fully, one should diligently practice mindfulness of the Buddha as urgently as though extinguishing a fire upon one’s head.

Supplementary explanation: The essential purpose of upholding the precepts is to purify one’s own mind, for one commits no transgressions and therefore has no remorse. The essential purpose of mindfulness of the Buddha is likewise to purify one’s own mind. Thus, upholding the precepts is precisely mindfulness of the Buddha. Yet mindfulness of the Buddha is an even more essential expedient for those who cannot yet uphold the precepts perfectly. Therefore, let us urgently practice mindfulness of the Buddha. Once the mind is purified, the precepts will naturally be pure.

37. PRECISELY THE TEACHINGS, PRECISELY BUDDHA

The entire Tripitaka arises from the mind. If there is no Buddha in the mind, then the teachings are likewise in vain. Yet whose mind is without Buddha?

It is only because one does not oneself recollect the Buddha. Those who study the teachings will certainly have read the Surangama Sutra, and among those who have read the Surangama Sutra, there will certainly be some who disparage Mahasthamaprapta while esteeming Avalokitesvara. That slight attachment alone is enough to become a source of birth and death.

No matter how learned one may be, how far-sighted, or how broad in understanding, this merely helps the seed of suffering grow older and is of no benefit whatsoever in escaping birth and death. Please cast it aside at once—cast everything aside—and set your mind on recollecting the Buddha, seeking rebirth in the Western Pure Land and drawing near to Amitabha Buddha. If you cannot let go, then dedicate the merit from studying and expounding the sutras to rebirth in the Western Pure Land and make the Four Great Vows; in this way, your efforts will not be fruitless.

If, moreover, you can propagate the Pure Land Dharma-gate and explain to others the merit of recollecting the Buddha, then every blink of the eye and every stirring of thought will adorn the Pure Land. How, then, could there be any doubt that you will attain rebirth in its highest grade?

Supplementary explanation: In the Surangama Sutra, Mahasthamaprapta cultivated the samadhi of recollecting the Buddha and thereby entered perfect penetration, while Avalokitesvara cultivated through the faculty of hearing and realized perfect penetration. The two equally realized perfect penetration. However, in accordance with the faculties of sentient beings in the Saha world, when Manjusri obeyed the Buddha’s instruction to select the perfect faculty, he had to choose Avalokitesvara’s faculty of hearing as foremost.

If one fails to understand this or clings to the letter of the teaching and concludes that Avalokitesvara is superior to Mahasthamaprapta, one will certainly deviate from the spirit of the scriptures. Thus, because of attachment to doctrine, discriminations of superiority and inferiority arise from the self-view that has existed within us from time immemorial, clouding our minds, readily giving rise to wrong views, and readily creating suffering within our own minds—a suffering that remains bound to us without end.

How perilous this is!

To study and understand deeply, to expound eloquently and speak skillfully, yet remain confined by learning and understanding, with the mind fragmented and entangled in the complications of texts and language—is this any different from a silkworm trapped in its cocoon, eventually dying within it?

It would be far better to devote one’s entire life to adorning the Pure Land, or honestly and steadfastly recollect the Buddha while seeking rebirth in the Land of Ultimate Bliss. Continually speaking of sages and appearances, debating this way and that, and arguing in every direction only disturbs one’s aspiration for the Path and provides no benefit whatsoever in escaping birth and death!

If, moreover, one makes full use of all one’s learning, understanding, and abilities to proclaim the Pure Land Dharma-gate, extensively praise the merit of recollecting the Buddha, and skillfully explain it so that beings of all three capacities may together cultivate the samadhi of recollecting the Buddha, then truly the day of rebirth in the Land of Ultimate Bliss will not be far away!

38. UPHOLDING WITHOUT UPHOLDING

Just after completing some task, or immediately after finishing a statement, before one has even had time to turn to the recitation of the Buddha’s name, the four characters of the Buddha’s honored name already arise of themselves. This is a state in which samadhi (right concentration) is easily attained.

39. UPHOLDING YET NOT UPHOLDING

Upholding the Name and recollecting the Buddha without weariness or aversion, one feels at ease and becomes ever more at ease.

While recollecting the Buddha, one recites the four characters distinctly and clearly, with the initial thought unmoving, and then the four characters suddenly pause for a moment. There is neither a thought that is identical with the four characters nor a thought apart from the four characters. This may provisionally be called reaching an excellent state, but it is not yet the true emptiness of mind. By diligently recollecting the Buddha, this state will frequently appear, and gradually emptiness of mind will be attained. If, as soon as a single thought of emptiness arises, one falls into torpor, this is called being without wisdom.

You should know that the emptier the mind becomes, the more numinous the recitation becomes; the emptier the mind becomes, the purer the recitation becomes. With the self within the Buddha-mind recollecting the Buddha within one’s own mind, where can emptiness or non-emptiness (existence) abide? It is like the sun and moon shining brilliantly from their jeweled palaces, circling Mount Sumeru and universally illuminating the world.

Ah! What could equal the perfect illumination of wondrous awakening!

Supplementary explanation: (for both methods above) When recollection of the Buddha reaches the level of effortless functioning, one is free and unobstructed. There is no need to exert effort or form an intention. Without recollecting, one still never departs from recollection; and even when there is recollection, one never departs from the thought-free essence of one’s own mind.

When we first learn to ride a bicycle, it seems that our head, torso, hands, and feet must all exert themselves completely, yet the bicycle still wobbles, veers this way and that, and swerves back and forth. But once we have become proficient, our hands need not grip tightly, our body need not twist, and our feet pedal naturally. Without any exertion, the bicycle proceeds straight ahead, no longer presenting the difficulties encountered when we first began learning.

“Ordinarily, nothing in the world is difficult; all difficulty comes from a mind that is not single-minded.” There is nothing in this world so difficult that it cannot be accomplished. The only concern is that we do not act, or that when we do act, we lack perseverance; then, in the end, nothing we undertake will amount to anything. That would indeed be regrettable!

40. RECOLLECTING THE BUDDHA IN SOLITUDE

A bhiksu engaged in cultivation does not need companions. The more solitary and tranquil the setting for recollecting the Buddha, the better! Whether one recites loudly or softly should accord with what is suitable; whether slowly or quickly should accord with one’s capacity.

The essential aim is to achieve unified concentration (single-mindedness). At precisely such a time, one should know: although the body is alone, the mind is not alone, for the minds of all Buddhas and of Amitabha Buddha have never departed from us even for a moment. As soon as an intention arises, the Buddha knows it; as soon as a thought arises, the Buddha is aware of it.

Why worry about solitude? If there is anything about the Pure Land Dharma-gate that you do not truly understand, you should seek out and read Pure Land scriptures and treatises, such as the Amitabha Sutra; the Sutra of the Contemplation of the Buddha of Infinite Life; the Treatise on Ten Doubts by Great Master Zhiyi of Tiantai; the Pure Land Questions and Doubts by Venerable Tianru; the Guide to the Pure Land by Chan Master Dayou; Longshu’s Pure Land Text; The Divine Bell of the Pure Land; The Western Pure Land Record of Merit; The Definitive Guide to the West; and the Commentary and Subcommentary on the Amitabha Sutra, and so forth.

These are merely a few clear and readily comprehensible works; beyond them are many other excellent works, too numerous to enumerate. One should seek instruction from eminent teachers who thoroughly understand the Pure Land teachings.

Supplementary explanation: Practitioners need a quiet place so that their thoughts may become concentrated, especially when cultivating the Pure Land Dharma-gate. Without single-mindedness, one cannot be reborn in the Pure Land; and to attain single-mindedness, one must first seek a quiet place in which to settle the mind. Just as the myriad stars can appear only when the surface of the water is still, and nothing is better for stilling the water than the absence of wind, so when one has entered the quiescent essence of one’s own mind, one has entered the Dharma-realm body of all Buddhas.

At that time, it is not merely one’s own lamp of wisdom that shines alone; one has merged with the immeasurable, boundless lamps of wisdom of the Buddhas throughout the ten directions. Who could call this solitude? The only concern is that, being foolish and failing to understand, we struggle and compete amid the clamor of the mundane world.

Then, when we cast off this body, we may enter the Avici Hell entirely alone. That would truly be solitude.

41. ESTABLISHING A PERIOD FOR RECOLLECTING THE BUDDHA

To establish a period means to undertake a seven-day retreat, with seven days constituting one period. If undertaking the retreat alone, one should prepare four things to eat: dried rice, fruit, fresh ginger, and sesame oil; and eight things to use: an incense burner, an oil lamp, a meditation cushion, a chair with a backrest, a padded garment for warmth, a scarf or hat, a toilet bucket, and toilet paper. Apart from these twelve things, nothing else should be kept. Throughout the entire week, no one should be allowed to come and go, leaving one free to recollect the Buddha.

If five or six people together resolve to undertake a period of recollecting the Buddha, they should invite someone to serve as the retreat attendant, establish strict regulations, and post them before the door.

All activities, food and drink, incense, flowers, lamps, and fruit should be fully provided by the retreat attendant. The participants can then spend the entire seven days wholeheartedly recollecting the Buddha. If they remain constrained by emotional attachments and binding entanglements, and do not yet understand the benefits and dangers involved in cultivation, they should not rashly undertake this practice too soon.

Supplementary explanation: If one fears that without entering a retreat and setting a fixed period, the many affairs of worldly life, or visitors, guests, and friends, will make it impossible to practice Buddha-recitation in peace and quiet, then one must establish a fixed retreat period—that is, devise a way to withdraw from visitors and worldly affairs. All necessities should be fully prepared so that one need not be distracted, give rise to thoughts, or ask anything of people outside, and may thus practice Buddha-recitation with peace of mind.

Here only seven days are mentioned, but those who have ample means or free time may establish two or three seven-day retreats, and so forth; there is no fixed limit. Once the decision has been made, do not allow external affairs to interfere and cause the retreat to be abandoned halfway. If the period has not yet ended and one hastily opens the door, how regrettable that would be!

One should know that the more a practitioner cultivates, the more trials from maras may arise; therefore, one cannot be careless. For this reason, one must understand and carefully consider everything before beginning. One must not concede defeat and ruin the undertaking, thereby becoming a laughingstock to onlookers.

42. GROUP PRACTICE OF BUDDHA-RECITATION

Four or five people arrange to gather together to practice the method of Buddha-recitation. First, they must establish rules and an orderly procedure, and only then begin reciting. At the outset, each beat of the wooden fish should accompany one recitation. One person leads, and however many others there may be, they recite after the leader in an even rhythm. They should not be out of step or disorderly, thereby disturbing the minds of their fellow practitioners.

(This method does not involve establishing a retreat as in the preceding method, but is practiced according to circumstances and available means. Any number of people may participate, and there is no fixed limit to the number of days.)

43. PRACTICING BUDDHA-RECITATION TO HELP OTHERS ATTAIN ACCOMPLISHMENT

One may remain peacefully in one place practicing Buddha-recitation and dedicating prayers to another person, or join with others to establish a fixed period of Buddha-recitation. One may teach others the Buddha-recitation Dharma gate, lend them Pure Land books to read, dispel their doubts and misunderstandings concerning this Dharma gate, or encourage them to persevere resolutely in Buddha-recitation. All such deeds are good and possess merit.

Yet if, when a person is approaching death, one comes to assist with Buddha-recitation, enabling the sick person constantly to remember the phrase of Buddha-recitation, both recollecting and reciting it, and thereby enabling that person, after breathing their last, to attain rebirth in the Western Land, one is helping another accomplish the Dharma-body and wisdom-life. This merit is even more extraordinary and supreme.

(There is nothing difficult to understand about this method.)

44. WHEN CALAMITY STRIKES, ONE SHOULD PRACTICE BUDDHA-RECITATION

Whenever calamity occurs, if one remembers to arouse the resolve to practice Buddha-recitation, there will certainly be a wondrous response. Even if a whole nation suffers warfare or an entire village is stricken by an epidemic, if people practice Buddha-recitation in supplication, then one person who recites will find peace, and one hundred people who recite will find peace. It is not that the Buddha shows partiality; he abides at all times within the light of equality and responds spontaneously, without discriminating thought.

Why is this so? When a thought is stirred and becomes audible recitation, and one clearly knows that the radiant light of Amitabha Buddha abides above the crown of one’s head, then naturally every recitation will be complete, every recitation steadfast, and every recitation sustained. The Buddha’s radiant light will then shine upon and protect one, and benevolent deities will safeguard and support one, so that one can escape calamity.

Please do not turn your thoughts elsewhere.

Supplementary explanation: Some people say, “How can Buddha-recitation put an end to this calamity or that disaster?” This is because they themselves are not earnest, or because, though they recite, their hearts remain doubtful. That alone shows why they do not obtain good results. One should understand that, at such a time, the mind must be concerned solely with Buddha-recitation and think of nothing else.

When, in a single thought, one forgets the body, and that single thought of peaceful composure is sustained ever longer, what suffering could torment one? How meaningful indeed is the saying, “Whether it is efficacious or not depends upon oneself!” When one person and then many people begin practicing Buddha-recitation, evil thoughts are transformed into wholesome thoughts. The longer those wholesome thoughts are sustained, what calamity could fail to pass, and from what suffering born of transgression could one fail to find peace?

Furthermore, the sutras record ten benefits of Buddha-recitation. I respectfully transcribe them here so that you may have faith and strive diligently:

One is constantly protected and kept in mind by all Buddhas, day and night, while Amitabha Buddha emits light that embraces and receives one.

One is constantly guarded by twenty-five great bodhisattvas, such as Avalokitesvara.

Day and night, devas and mighty divine generals constantly give invisible support and protection.

No yaksha, evil ghost, venomous snake, or poison can cause harm.

One will not suffer such calamities as flood, fire, blades, arrows, cangues, shackles, imprisonment, bandits, enemies, or any kind of violent death.

All transgressions one has committed will be extinguished. Those who died unjustly because of one will all be liberated, and no resentful bonds will remain.

While sleeping at night, one will often behold auspicious signs or see the supremely wondrous form-body of Amitabha Buddha.

The mind will remain joyful, the countenance fresh and radiant, one’s strength abundant, and one’s undertakings fruitful, beneficial, and successful.

All who see one will rejoice, show reverence, or bow in homage as though venerating the Buddha.

When life ends, the mind will be free from fear and right mindfulness will manifest. The Three Sages of the Western Land will come to welcome and guide one to rebirth in the Pure Land, where one will enjoy boundless peace and bliss!”

45. BUDDHA-RECITATION IN DREAMS

When one’s power of vows is firm and one’s practice thoroughly refined, maintaining recollection diligently by day and holding fast to it by night, one will naturally be able to practice Buddha-recitation in dreams. This is a sign that rebirth in the Pure Land is approaching. One must therefore maintain a steady balance and continue striving ever onward, neither regressing nor becoming confused.

Supplementary explanation: When Buddha-recitation reaches this stage, one’s practice is truly quite refined. Many people can recite at night but not during the day, or can recite while awake but not while asleep. Their practice is therefore still interrupted because it has not yet matured.

How should one train? One must constantly maintain thought after thought of Buddha-recitation, whether awake or dreaming. To train in this, before going to sleep, earnestly recite the Buddha’s name until you actually fall asleep.

Before getting into bed, also awaken the mind of Buddha-recitation by admonishing yourself: “If you wish to escape birth and death, nothing is more essential than always remembering to recite the Buddha’s name, whether awake or asleep.” If you remember to admonish yourself in this way every day, you will gradually become accustomed to it, and results will naturally follow. If you wish to awaken at a particular hour before dawn, you should train in this manner: before going to sleep, say aloud, “I must wake up at precisely five o’clock” (or four o’clock, as desired).

Say this two or three times, and in the morning you will awaken at the correct hour. Remember, however, that during the first few days the time may vary somewhat because the thought has not yet become steady. Afterward, you will gradually awaken at the right time, and eventually with complete precision, the same way every day.

This is merely the establishment of a habit through practice; there is nothing strange about it.

46. BUDDHA-RECITATION DURING ILLNESS

Illness is a condition that may soon lead to death, and death is the crucial point at which the paths of sages and ordinary beings, purity and defilement, diverge. During illness (serious illness), one should give rise to the contemplation that one is about to die (so as not to fear death). One must diligently practice Buddha-recitation and resolutely await death.

The Buddha’s radiant light will surely come to welcome and guide one, fulfilling one’s aspiration for rebirth in the Pure Land. If, during illness, one stops practicing Buddha-recitation, all attachments, fears, and afflictions will arise in tumult, and every kind of distracting thought will surge up at once. What, then, could save one from the road of birth and death?

In ancient times, there was a monk who, while gravely ill, groaned aloud, “Oh, father!” He suddenly realized that it was wrong for a practitioner, who ought at such a time to recollect the Way, to groan in that manner, and he immediately began reciting, “Amitabha Buddha.” But the pain would not cease, so each groan of “Oh, father!” was followed by one recitation of the Buddha’s name, without interruption day or night. When he recovered, the monk told everyone: “During my illness, I groaned, ‘Oh, father!’ and interspersed each groan with a recitation of ‘Amitabha Buddha.’ Now that I have recovered, the words ‘Amitabha Buddha’ remain, while I do not know where the groans of ‘Oh, father!’ have gone.”

How rare and marvelous! This is an example of diligent practice during illness.

Supplementary explanation: Who in this world can escape death? Yet some fear death to the point of becoming weak and cowardly, while others cling to life until they forget death. How truly painful!

Even after fearing death, one still cannot escape it, so such fear is entirely futile. In ancient times, many masters did things that might be called amusing, yet were truly meaningful: they prepared a coffin in advance and slept in it every night—something everyone in the world fears. When a loved one, even someone exceedingly dear, has just breathed their last, some people already dare not venture near, much less uncover the face to look upon it.

By sleeping in a coffin, those masters showed that they regarded death as no more than sleep, with nothing to fear. Moreover, they sought to see that death stands ready to come to us at any moment, so that they would not fear death but would concern themselves only with cultivating a life that never dies: the path of liberation. Therefore, let us diligently be mindful of the Buddha and not fear death, for the death of this physical body is merely the shedding of one temporary guise among the countless impermanent bodies that will continue to change hereafter, if we have not yet attained liberation!

47. AT THE MOMENT OF DEATH, ONE SHOULD BE MINDFUL OF THE BUDDHA

At the moment of death, strive to remember the four words “A Di Da Phat” and do not let them slip from memory. If you can recite aloud, then recite aloud; if you cannot, recite softly. If you can recite neither aloud nor softly because you are too exhausted, then silently engrave and contemplate these four words deep within your mind, never allowing them to be forgotten.

Those attending the sick person should continually remind and encourage them to remember the Buddha and be mindful of the Buddha.

You must understand that throughout many lives and many kalpas, because our thoughts become confused at this very moment near death, we have continued to revolve in samsara within the three realms. Why is this so? Because birth, death, and samsara are all governed by a single thought. If that single thought is wholly concentrated on mindfulness of the Buddha, then although the body dies, the mind and consciousness will not become scattered, and through that very thought one will immediately attain rebirth in the Pure Land.

Therefore, single-mindedly remember the four words “A Di Da Phat” and never forget them!

Supplementary explanation: When practitioners of the Pure Land approach the end of life, they should prepare themselves with this understanding: the moment of death is the final and most crucial moment in the life of one who practices mindfulness of the Buddha. If it is not carefully guarded and skillfully handled, not only will the cultivation of an entire lifetime have been in vain, but one will still bear the suffering and affliction of samsaric birth and death, with no means of escape. Moreover, this body of ours arises from karmic consciousness and is formed through a small measure of our father’s essence and our mother’s blood. Whatever has form must decay; whatever is born must die. It truly cannot endure forever.

Furthermore, the realm in which we dwell is filled with defilement, evil, and danger. It too is born from impure deluded karma and is not a pure and peaceful realm worthy of our attachment. Today, we single-mindedly invoke the Buddha and pray that, when we relinquish this body, we may attain rebirth in the Western Land of Ultimate Bliss. This is no different from discarding old, filthy clothing and putting on new, clean garments. What more could one desire?

If we can reflect and prepare ourselves in this way, then when death approaches, inwardly we will no longer cling to the physical body, and outwardly we will no longer be attached to the worldly realm. With single-minded right mindfulness, we will proceed directly to the West; even the strength of ten thousand oxen could not pull us back.

48. MAKING VOWS, REPENTING, AND BEING MINDFUL OF THE BUDDHA

Alas! How many people in this world do not know how to be mindful of the Buddha! Some regard mindfulness of the Buddha as superstition and therefore refuse to practice it. Monastics consider mindfulness of the Buddha something they naturally ought to do, yet do not know why they should practice it. Those possessed of misguided cleverness know that there is a Buddha, yet are unwilling to invoke him. The ignorant do not know the Buddha and therefore do not invoke him. These are comparative examples. There are also ignorant men and women who, upon hearing the principle of cause and effect, know enough to invoke the Buddha, yet seek only blessings and rewards in future lives and thus still cannot escape the seeds of samsara.

Among a hundred people, perhaps only one or two can be found who are truly mindful of the Buddha for the sake of resolving the matter of birth and death! You should know that those who invoke the Buddha thereby accord with the Buddha’s compassionate heart and make vast vows to deliver sentient beings. They repent of every sinful defilement, grievance, and karmic entanglement. They dedicate all merit, whether great or small, toward rebirth in the West. Only this is the RIGHT CAUSE FOR MINDFULNESS OF THE BUDDHA.

Supplementary explanation: Whatever one does must have a purpose and must naturally lead to its result. The practice of mindfulness of the Buddha, transcending samsara and attaining rebirth in the Pure Land, has an aim and a result that are truly sublime and practical. Practitioners must therefore understand it thoroughly and make full use of their awareness. How could they slight it as something illusory, groundless, or shallow?

When this point is correctly understood, one’s practice will not be in vain. If one sincerely invokes the Buddha and seeks liberation from birth and death, why seek the tainted blessings and rewards of the world? The impermanent things of this worldly realm are certainly not an everlasting abode for us.

Yet because our delusions, karma, and afflictions have grown deep and heavy over many kalpas, although we possess some understanding, our obstructions remain dense and our wisdom meager; consequently, we resign ourselves to an unfortunate fate. Therefore, once we have clearly understood and aroused the resolve to be mindful of the Buddha, we must wholeheartedly and with all our strength repent and vow to eradicate every obstruction, defilement, and worldly affliction, so that the mind may become free and no longer be deceived by illusory appearances.

Only then may we hope to fulfill our aspiration.

Notes:

^[1] “Forming a unified whole” means One-Mindedness or samadhi. The essential point of mindfulness of the Buddha is to preserve a single mind that is neither scattered nor intermingled with other thoughts, just as sugar syrup solidifies into candy.

^[2] Torpor: heaviness and drowsiness, causing the body to lose its ease and the mind to lose its clarity.

^[3] Gather in and restrain the mind and its thoughts; do not allow it to chase after delusive sensory objects and illusory circumstances, becoming scattered and losing right mindfulness. The spirit will then become lucid.

^[4] Mind and breath: “mind” refers to mental activity, and “breath” refers to respiration. When thoughts are agitated and disordered and the breath is broken and irregular, mind and breath are said to be out of harmony.

^[5] Breath serene, mind even: the breath is regulated and tranquil, while the mind is calm, at ease, and untroubled.

^[6] People commonly recite the six words—the six-syllable invocation of Amitabha—but upon careful consideration, the six words make it more difficult to attain one-mindedness and form a unified whole than the four words do. Great Master Fazhao, in the Five-Tempo Mindfulness of the Buddha, also advocated the four-word invocation.

^[7] Turning the light around and reflecting back: turning contemplative wisdom inward to observe the mind, without pursuing external objects.

^[8] Successive thought: This does not mean the first thought at the beginning of the practice of mindfulness of the Buddha. Rather, each thought follows continuously upon the next; the preceding invocation of the Buddha leads directly into the following invocation, without gap or interruption.

^[9] Indeterminate means neither definitively wholesome nor unwholesome.

^[10] The Buddha’s three bodies: the Dharma body, the reward body, and the response and transformation bodies.

^[11] Black karma: dark karma, referring to the karma of affliction and unwholesome karma.

^[12] Letting go of body and mind: the original Chinese phrase is “shēn xīn fàng xià,” meaning that not the slightest attachment remains in the mind and that everything is relinquished. It has the same meaning as the phrase “xuán yá sā shǒu”: standing atop a high rocky precipice, one releases one’s grip and falls into the deep abyss, with nothing whatsoever left to grasp.

^[13] Dharma King means the king of all dharmas. It signifies that the Buddha has deeply penetrated the true nature of all dharmas and sees phenomena from a standpoint beyond them.

^[14] The Heaven of the Summit of Existence is the highest heavenly realm of the form realm.

^[15] Wind wheel: the layer of wind beneath the earth. Through the power of its mighty, ceaseless rotation, it generates immeasurable force that sustains the world.

^[16] The six sense faculties, six sense objects, and six consciousnesses.

^[17] When one applies oneself to the practice and attains results, this is called gaining mastery.