寶王三昧念佛直指

III. The Gate of Practice:

10. Exhortation Against Killing

Prime Minister Pei Xiu wrote in his preface to the Sutra of Perfect Enlightenment: “All creatures possessing blood belong to the realm of sentient beings; all beings possessing consciousness share the same essence. All alike possess the true, pure, wondrous, luminous, empty, penetrating, spiritually responsive, and clearly knowing nature. When contemplated in this way, flying creatures, egg-laying creatures, minute insects, and great-bodied creatures such as elephants, lions, snakes, and turtles all share one and the same true purity with the perfectly enlightened, wondrous, luminous, empty, penetrating, and spiritually responsive mind of all Buddhas throughout the ten directions; how could there be any distinction of superior and inferior?

Since sentient beings and Buddhas are the same, although humans are supremely intelligent, how could they not share one essential nature with those other sentient beings? All receive their substance from the four great elements and the five phases, dwell together beneath heaven and upon the earth, alike enjoy rain and sunshine, moonlight and starlight, and alike undergo the blessings and calamities of nature. From this it may be known that humans and the myriad creatures share the same natural bonds.

Moreover, animals also possess the seven emotions and six desires just as humans do. They know pain and suffering; their hearts are broken when a mother cannot save her young; and they know compassion for creatures of other kinds that do not share their habitat, as in the saying, ‘When the rabbit dies, even the fox grieves.’ How, then, could we human beings, merely to satisfy our mouths and bellies, rely upon our strength to seize creatures weaker than ourselves, kill them, and eat their flesh?

“Moreover, animals differ from human beings only because their deluded thoughts from beginningless time are extremely heavy and they are led onward by evil karma. Thus, lacking understanding, they have changed heads and faces, taken birth among other species, and assumed different bodily forms, yet the essence of their minds remains no different. Since their essential nature is no different from ours, and since they dwell with us within the cycle of birth and death, how could we bear to cut through their bones and skin, butcher them for their blood, flesh, intestines, and livers, and offer these for sale?

How could we take their bodies, fry and cook them in a hundred different ways, and chew their bodies to pieces merely to seek pleasing flavors and fill our bellies, never considering the suffering we shall undergo in future lives through many kalpas in repayment of this retribution? This truly deserves careful reflection. Human beings proclaim themselves wiser than the myriad creatures only because the time has not yet come for karmic debts to be repaid; in truth, they are not invariably superior to other species.

Moreover, when those creatures exhaust their present retribution, they may be reborn as humans or devas, or may even become sages, Buddhas, or bodhisattvas. Because of the five obstructions, human beings do not know this and deliberately kill other creatures, wishing to fatten their bodies and preserve their own precious lives, and to gratify their palates for a brief moment. They hastily declare, ‘Animals are raised for humans,’ and then mercilessly kill them and eat their flesh with an easy conscience.

They do not know that in former lives we were of the same kind as they, and that they also possessed bodies like ours. Throughout the revolving cycle of rebirth, ascending and descending from one incarnation to another, who knows whether they may once have been our parents, siblings, spouses, children, friends, or relatives, their forms and appearances altered through the power of karma? Because their minds are deluded, people do not know this and falsely claim that those creatures are lowly beings whose flesh must be supplied for our consumption.

When we kill them and eat their flesh, we are therefore killing our parents and relatives from former lives. Furthermore, our own bodies are not apart from the four great elements; to wish to kill our own former bodies composed of the four great elements is utterly unreasonable!

“The Buddha taught: ‘All sentient beings possess Buddha-nature. Since they will certainly become Buddhas in the future, they should be honored and provided for, and regarded as one’s own parents; how could one dare to kill them? To kill them is also to kill future Buddhas.

Is this not a cause for dread?’ Now, when we deliberately kill, not knowing the causes of former lives, the victims may sometimes be people close to us who became adversaries through unfavorable circumstances. Over many lives we have acted in opposition to one another; enmity arose from intimacy, and hatred was further bound to enmity. Enmity and hatred continue without end, and life after life the debts are repaid and exacted without being lost.

Thus we are born together and kill one another, revolving without cease, like waves upon the sea rising and falling in uninterrupted succession, never able to stop. Examined carefully, this is truly heartbreaking. The Brahma Net Sutra says that one must strictly refrain from killing oneself, instructing others to kill, employing expedient means to kill, praising killing, killing through curses, and every kind of cause of killing, condition of killing, method of killing, and karma of killing.

This is the sincere teaching of all Buddhas throughout the ten directions. If we do not cease eating meat, the numbers of fishermen, hunters, and livestock breeders will continually increase, leaving all sentient beings in the water, upon the land, and in the air with no place of escape. As soon as animals fall into human hands, their heads, legs, horns, and hooves are all mutilated.

Before their cries of anguish have ceased, their flesh is eaten, while people still say that Heaven gives birth to animals to nourish humanity. They do not understand that all animals cherish life and fear death, just as we do. If we recognize that the animals we deliberately kill may have been our relatives in former lives and accordingly put an end to the karma of killing, we may also be called people who have perfectly fulfilled the way of filial piety.

“The sutra teaches: ‘Filial piety is called the precepts.’ This specifically means that observing the precept against killing is filial piety. We have already seen that animals fully possess Buddha-nature, yet they may run at the wrong time and flee to the wrong place. Moreover, although heaven and earth are vast and all seek some way to sustain themselves, because their karmic retribution is extremely heavy, they must be born among animals.

Thus, they are not masters of their own lives but fall into human hands, and because this arises from causes created in former lives, it is difficult for them to escape. If the causes of former lives are so difficult to evade, then today we must reflect carefully and admonish ourselves. If we do not restrain ourselves from creating karma, sooner or later we shall kill one another and return to the same old course: after we kill animals, in a future life we shall become animals for them to kill in return.

How could we escape? The sutra teaches: ‘Even after a hundred thousand kalpas, the karma one has created does not perish. When causes and conditions converge, one must personally undergo the resulting retribution.’ How could these words be false?

Our World-Honored One, having perfected both awakening and conduct, descended into the human realm and, in Dharma assemblies, taught this precept against killing, earnestly admonishing everyone never to transgress it again. This precept is foremost among the precepts that practitioners of pure conduct must strictly uphold. In ancient times, when King Virudhaka exterminated the Sakya clan, the Buddha also underwent the retribution of a headache.

This served as instruction for the world, so that all might understand how difficult it is to escape cause and effect and thus cease acts of killing. Some may say that the Buddha did not undergo retribution but merely manifested it for the sake of living beings. This is mistaken, for the Buddha never deceives anyone; all his words are true.

If this was so even for the Buddha, how much more so for ordinary human beings? One should know that the principle of karmic cause and retribution follows us like a shadow follows its form. Furthermore, worldly people may have a good friend who has been close since childhood, yet a single offensive word or contrary act can give rise to resentment lasting until death.

How much more profound, then, must the hatred be when we cut animals’ throats with sharp knives, take their flesh, feast upon it, and revel in drunken merriment? How could such hatred ever be forgotten?

“Worldly writings concerning benevolence toward animals teach that one must not destroy their nests or kill an entire flock. They say that one may fish with a line but should not use a net, out of concern for the many lives that would be taken. They also exhort people that, having seen an animal alive, they cannot bear to see it die, and having heard its cries, they cannot bear to eat its flesh.

These teachings resemble the provisional teaching within Buddhism that permits the three kinds of pure meat, though they do not equal the Mahayana Vaipulya teaching that utterly severs the karma of killing. It even forbids killing animals as offerings to saints and deities. How much more, then, should practitioners eat only vegetarian food, refrain from wearing the fur or hides of birds and beasts, and devote their minds to loving-kindness and patience?

They should not cause pain to even the smallest creature, but cherish its life, transforming boundless beings through virtue and extending compassion to all species. In ancient times, while walking along a road, the Buddha encountered a pile of dry skulls. Although those dry bones were insentient, he would not allow them to be trampled upon and required that they be buried.

How much more, then, should living beings of blood and flesh, who share the same spiritual nature, never be killed and eaten?”

Lao Tzu said: Those who chase and hunt animals drive them frantic; those who shoot birds in flight and beasts in flight, shake trees and dig into the earth, cause the deaths of many living beings; those who burn forests and destroy nests—even in walking, standing, lying down, sitting, and every movement, all actions that harm living creatures must be firmly restrained. Within heaven and earth, every being has its own life and should accord with the Supreme Lord’s virtue of cherishing life.

According to the gravity of their deeds, those who kill living beings have every act recorded by the divine officials, without overlooking even the smallest creature. As a result, while still alive, killers will have their lifespans shortened and encounter many disagreeable circumstances; after death, they will be confined in prisons and undergo manifold sufferings. They will endure torments upon mountains of blades and trees of swords; they will be cut apart, ground, steamed, and boiled; their entrails will be opened, their lungs cut out, their skin flayed, their flesh sliced, their bones crushed, their marrow squeezed out, their eyes gouged out, their tongues severed, their hands burned, and their feet roasted.

After undergoing punishment throughout all the great hells for countless kalpas, when their time in hell is exhausted, they will fall among hungry ghosts for hundreds of thousands of kalpas. When their time as hungry ghosts is fulfilled, they will fall into the animal realm to repay their retribution: for every life they formerly took, they must repay one life. If their intention to kill was severe, then for killing one being they may have to repay hundreds of thousands of lives.

Borrowing and repaying, repaying and borrowing, their wronged creditors pursue them without the slightest discrepancy. Even if, through some small merit, they are fortunate enough to become human, life after life they will suffer poverty, lowliness, hardship, many illnesses, premature death, blindness, muteness, deafness, infirmity, and mental incapacity, enduring hundreds of thousands of sufferings. What they themselves have done, they themselves must undergo.

In every realm, their wronged enemies pursue them to claim their lives; their families are scattered, and their relatives are slain. All these sufferings arise because their karma of killing is deep and heavy. The Book of the Imperial Lord says: “Those who commit evil and kill living beings will be visited by a hundred kinds of calamity, for creatures of other species possess feelings just as humans do.

Anyone with a benevolent heart should not kill.” When a young goat sees that its mother has grown old and can no longer eat leaves and branches, it kneels and lets its mother suckle from it, thereby sustaining her life. When a mother crow grows old, her young still carry food back and place it in her mouth. Thus, even animals possess filial devotion.

A water dog risks its life to save its master. The xiezhi refuses to submit to the wicked and deceitful, manifesting upright loyalty no different from that of human beings. Ant societies distinguish the duties of ruler and subject; mandarin ducks preserve the affection between husband and wife; cranes remain true to the bond between siblings; and the ánh minh is utterly devoted to friendship.

When we observe the feelings of these creatures, how do they differ from those of humans? Humans claim to be wiser than the myriad creatures; how, then, can they kill animals to nourish themselves alone and still call themselves humane, righteous, and spiritually endowed?

Grand Master Lu Hu asked Chan Master Nanquan: “Is it right for your disciple to eat meat, or is it right not to eat meat?” Nanquan replied: “To eat is Your Excellency’s worldly emolument; not to eat is Your Excellency’s merit.” The meaning is quite clear. Even when laypeople hold gatherings with guests and friends or perform sacrificial rites, they can present vegetables and fruits as offerings. This both promotes good health and allows the vegetarian precepts to be fully observed.

A sutra teaches that in ancient times there was a family whose livelihood was butchery. Their only son asked his parents for permission to leave home and become a monastic, refusing to follow his father’s occupation of killing. The father shut his son in a secret room with a knife and a goat, saying: “If you do not kill this goat, I will kill you.” Wishing to awaken his father, the son took the knife and killed himself.

Through the merit of that deed, he was born in a heavenly realm, where for many kalpas he enjoyed abundant bliss.

Therefore, know that those who refrain from killing are born in wholesome realms and enjoy good lives. Life after life, they receive the blessed reward of longevity and can also leave virtue as an inheritance to their descendants for many generations.

In the present age, the Buddha-Dharma is on the verge of extinction, like a thousand-pound weight suspended by a single strand of hair. Yet many who call themselves disciples of the Buddha do not follow the Buddha’s compassionate heart: they eat meat and take pleasure in killing animals. When they see vegetarians, they disparage them as Hinayana practitioners attached to appearances, saying: “If eating vegetarian food could make one a Buddha, then all the oxen and buffaloes that eat plants would become Buddhas!” They weave together hundreds of specious arguments to excuse themselves, believing that eating meat does not hinder cultivation.

Such people are truly evil; even heavenly spirits become enraged upon seeing them and call them rakshasas. Yet some people actually follow their words—how lamentable! In ancient times, Zichan released fish and considered it a source of satisfaction.

When the King of Qi saw an ox about to be slaughtered for sacrifice, he ordered that it be spared, because he could not bear to let his benevolent heart be harmed. When Tái Ký killed an animal, people of his time regarded him as unfilial. A student traveling to take the imperial examination earned a place on the honor roll because he had saved ants.

Thus, know that the harm and benefit of killing and refraining from killing are perfectly clear. How much less, then, may we—members of the fourfold assembly and children of the Shakya clan—commit acts of killing!

The Shurangama Sutra says: “When a person kills a sheep, after death the sheep becomes a person and the person becomes a sheep. You repay my life, and I repay yours. Through causes and conditions born of such grievances, for hundreds of thousands of kalpas they constantly remain within samsara. Birth after birth and death after death, they devour one another. Their evil karma arises together, and until the end of future time their borrowing and repayment never cease.” The Lotus Sutra says: “Those who snare beasts, net fish, kill for profit, or sell meat for their livelihood—do not draw near to them.” There is also a verse:

These teachings are utterly sincere; could they be any clearer? Yet some who hold wrong views say: “Those sentient beings are only falsely born and falsely die. Sin and merit are fundamentally nonexistent, so killing them brings no karmic retribution!” If so, why do they not also say that our seeking and eating are false, that flavors upon the tongue are fundamentally nonexistent, and that eating is therefore entirely useless?

Since craving exists, how could the resulting circumstances of karmic retribution not follow? If they say, “If livestock are not eaten for meat, what purpose do they serve?” then poisonous snakes, venomous centipedes, ferocious cattle, insects, and crickets are also useless—why do they not eat them? They merely seek animals whose flesh is delicious, killing and eating them out of selfishness.

What has been explained above is intended to make us examine ourselves and regard all animals with equality, refraining from killing them. This is the humane and righteous way of human beings.

We are monastics who wish to cultivate the samadhi of mindfulness of the Buddha, purify the three karmas, resolve grievances with hostile creditors, undo the bonds of karma, and attain rebirth in the Pure Land. How, then, could we kill other beings and eat their flesh, causing ourselves to encounter obstacles at the time of death and preventing our rebirth in the Pure Land? The Great Canon contains a great many teachings on this matter.

All Buddhas speak with one voice, unchanged from beginning to end. The teachings of the Three Traditions are also all alike in this regard. I only wish that sentient beings throughout the Dharma realm, upon hearing this principle, will embody the Way by cherishing life and abhorring killing; that all may enjoy longevity, each fulfilling their allotted lifespan; that they may be freed from every grievance and enmity; and that, by teaching others the Dharma of non-killing, they may all awaken wholesome hearts, attain rebirth in the Land of Bliss, and together realize the Buddha Way.

11. Exhortation to Uphold All the Precepts

Someone asked: “Having now heard this teaching on the precept against killing for those mindful of the Buddha, I see that it fully encompasses both principle and practice and is truly a most precious instruction for doing good and benefiting living beings. May I ask whether only this karma of killing must be rigorously avoided, or whether other evils, such as stealing, sexual misconduct, and false speech, must also be wholly restrained? If all the precepts must be upheld, why has the text spoken only briefly about killing?”

Answer: Have you not heard that the sutras teach all the precepts in full? They do not speak only of the precept against killing. It is merely because the karma of killing constitutes a grave transgression common to both the noble and the lowly, and is therefore difficult for practitioners to eliminate, that those who undertake the practice must first make the abandonment of killing their principal concern.

Once the karma of killing has been ended, they may afterward fulfill all the other precepts. Thus it is explained with perfect clarity; how could the essence of the precepts admit of acceptance or rejection? If the virtue of the precepts is not cultivated, on what basis can practice be established?

Just as a vessel intended to hold ghee must first be thoroughly cleansed, so too must practitioners of samadhi maintain pure precepts before samadhi can be accomplished. Even if the force of their karma is so deep and powerful that they cannot immediately eradicate it completely, they must still employ skillful means to restrain it, admonish their own minds, examine the faults they have committed, and cultivate the contemplation of the four foundations of mindfulness.

They should understand that in the world happiness is slight and suffering abundant, that impermanence brings destruction, and that before long all will perish. All dharmas are impure, like dreams and illusions, and devoid of self. They must establish skillful means by which these faults may be completely ended.

How could they follow deluded thoughts and lose mastery over themselves?

Furthermore, although the virtue of the precepts may be complete, if one does not bring body and mind to settled concentration, entirely relinquishing all miscellaneous arts and worldly skills, and if one continues to retain in memory all things, whether good or evil, refusing to let them go, how can one single-mindedly cultivate this samadhi? If the samadhi is not single-minded, by what means can rebirth be attained? The karmic consciousness and ignorance of all sentient beings pervade the Dharma Realm.

If one gives rise to even a single mundane thought, one is immediately drawn by the various demonic hosts of defilement onto the path of demons, where the whole mind becomes submerged, with no knowing when one may escape. It is like a fish caught on a hook: although bound by only a single thread, it nevertheless meets the calamity of being killed and losing its life. If even thoughts can cause such harm, how much more so when one personally commits evil!

Now that you cultivate this samadhi, your aim is to attain single-mindedness and, without waiting for the karmic retribution of this body to end, to be assured of rebirth in the Pure Land in this very life. How, then, could you violate the precepts, allow your mind to race about in confusion, and let your heart become defiled by sensual objects, thereby preventing the accomplishment of samadhi and condemning yourself to the evil destinies? This is truly lamentable. If, having genuinely heard this, you still fail to admonish yourself, then when no auspicious response occurs at the end of your life, do not say that the Buddha's power evokes no response!

12. Exerting Oneself and Arousing Diligence

Diligence means neither retreating under the influence of the eight worldly winds nor allowing the erroneous views of body and mind or any condition of illness, great or small, to cause delay in one's practice. This is called Diligence. Having followed this exhortation, practitioners should arouse the aspiration to cultivate the path, forever end the karma of killing, and gradually fulfill all the precepts in their wish to enter samadhi.

If, while in samadhi, they encounter every kind of hard or soft, internal or external demon that causes delusion and disorder, so that their practice declines, they must establish a mighty resolve and redouble their diligence. They should be like a vajra banner that cannot be overthrown; like Mount Sumeru, which cannot be shaken; and like the great ocean, which does not retain any poison. Suppose a Buddha were to tell a practitioner: “Although you now cultivate this practice, you will certainly not attain rebirth in that Land of Peace and Nurture.” The practitioner should immediately reply: “Blessed One, I previously received the Buddha's teaching to seek rebirth in the Land of Ultimate Bliss.

“Buddha Shakyamuni said that all sentient beings should arouse the vow and aspire to be born in that land. He does not exclude even people whose faculties are deficient, or those guilty of the ten evils and five heinous offenses who are about to fall into the Avici Hell; how much less would he exclude me? Although my cultivation of the path is now meager, I have not committed the five heinous offenses.

If I only recollect the Buddha for ten thoughts, I will certainly attain rebirth. How could the Buddha speak falsely and contradict his original vow? Moreover, the Buddhas of the ten directions manifested their vast and long tongues, attesting that this teaching is true.

Therefore, I am now resolved to seek rebirth and dare not retreat.” One who can act thus is called a practitioner possessing the courageous power of the Wondrous Vajra Banner. Even the words of a Buddha cannot cause such a person to retreat from the original resolve; how much less could the hosts of heavenly demons, evil factions, bandits and thieves, flood and fire, human heretics and demons, or the bonds of affection for wife, children, and consorts shake that person's practice and vows!

Someone asked: I have seen people who cultivate yet do not attain rebirth. Why is this?

Answer: Because their view is not correct, their practice is not vigorous.

Question: Then will the merit of their practice be lost?

Answer: The merit of their practice will not be lost. Through the power of Buddha Amitabha's vow, such people will certainly attain rebirth. If they are not born there in this life, they will be born there in the next; if they are not born there in the second life, they will be born there in the third.

If even a single thought or a single action is directed toward that Buddha, they will certainly attain rebirth at some time in the many future kalpas. This is therefore called attaining non-retrogression. Even so, if they attain rebirth only in a future life, they will needlessly endure the sufferings of samsara for many kalpas.

They must therefore resolve decisively to attain rebirth in this very life and must not indulge themselves so that rebirth is deferred to a future life. If, during cultivation, they are driven by karma from previous lives and their vows and practice become deficient, they should constantly and single-mindedly recite the “Dharani for Uprooting All Fundamental Karmic Obstructions and Attaining Rebirth in the Pure Land.” If a person recites it once, the offenses of the five heinous acts and ten evils within that person can be extinguished.

If it is recited one hundred thousand times, the person will never lose the bodhicitta. If it is recited two hundred thousand times, the sprout of bodhi will arise in response. If it is recited three hundred thousand times, Buddha Amitabha will constantly abide above the crown of that person's head, and that person will certainly attain rebirth in the Pure Land.

Recently, Tripitaka Dharma Master Salaba produced a transliteration containing more phrases. Patriarch Lianchi taught that whether people recite the old version or the new, both are equally efficacious. We therefore record both versions so that you may choose whichever you wish to uphold and recite. The old version commonly recited is:

Nam mô a di đa bà dạ, đa tha già đa dạ, đa điệt dạ tha. A di rị đô bà tỳ, a di rị đa tất đam bà tỳ, a di rị đa tỳ ca lan đế, a di rị đa tỳ ca lan đa, già di nị già già na, chỉ đa ca lệ ta bà ha.

The new transliteration is:

Nại ma lặt đát nạp, đặt ra da dã, nại ma a rị dã, A Di đã bạt dã, đát diệt da đát đả, A ra yết đế, Tam me tam bất đạt dã, đát đích dã thát, Án A Di lý đế, A Di lý đả, Ôn ba dĩ, A Di lý đả, tam ba dĩ, A Di lý đã, cát lý tỷ, A Di lý đả, tiết đề, A Di lý đả, đế sát a di lý đả, Di yết lan đế, A Di lý đã, Di yết lan đế, da di nể, A Di lý đã, da da nại, yết lý đế cát lý. A Di lý đả, đốn độ tỷ, tô khuê lý, tát lý khuê, A lặc thát, tát đát nể, tát lý khuê, da lý ma, kiết lý xá, kiết lý dã, cát lý, tá yết.

This mantra is also called the “Fundamental True Mantra of the Tathagata of Infinite Life.” Reciting this mantra brings forth great diligence and enables one swiftly to attain rebirth in the Pure Land.

13. Right Practice

As previously explained, the two environments—the dependent and the primary recompenses—and even the practice of diligence are all wondrous and perfect, and all are methods for seeking rebirth in the Pure Land; nevertheless, they are not yet the proper practice. What is presented below is truly the essential purport of the proper practice. Why is it called the proper practice?

Having formed this aspiration, the practitioner should purify body and mind and enter the place of practice. First, one should contemplate: I and all sentient beings throughout this ocean of lands, as numerous as motes of dust in space, have continually remained in the great ocean of birth and death, without respite for many kalpas. Drifting and sinking within the six realms, we know neither the way home nor anyone who can rescue us.

If I do not enable them all to attain liberation, how could this be called the proper practice? When contemplating enemies and loved ones, one should immediately use those very circumstances to arouse great compassion, vast and all-embracing like space. One should further reflect: This body of mine today is filled with offenses, karmic grievances, and painful retributions, as though covered with festering sores.

If I do not give it in service to sentient beings, help them cultivate samadhi, and enable them all to attain liberation, I shall be acting contrary to the Buddha’s teaching and to my own original vow. The suffering of sentient beings is truly worthy of compassion. I now arouse a courageous resolve, like the Lion King emerging from his cave, needing neither companions nor assistance.

I shall utter a resounding roar and subdue every obstacle, determined never to be driven back by Mara or his evil hosts. Once this vast resolve has been established, one should then examine the proper practice of Buddha-recollection taught by the ancient worthies, selecting a method that is naturally peaceful and serene and does not involve the difficulties encountered by the worthies of old, so that the labors of the Ancient Virtuous Ones who established these methods will not have been in vain.

One should then establish the place of practice in accordance with the Dharma.

In the lower part of the place of practice, incense, lamps, flowers, and fruit should be fully provided. Above, banners, streamers, and jeweled canopies should be hung. In the center, images of Amitabha, Avalokitesvara, and Mahasthamaprapta—or images depicting the nine grades of rebirth—should be enshrined with utmost dignity and purity.

Banners and streamers should be hung throughout, and incense, flowers, and all kinds of offerings should be fully arranged; everything must be clean and fragrant. Next, one should put on fresh, clean robes, light incense and lamps, and prepare the sitting mat. One should arouse the resolve to dedicate all roots of virtue accumulated since beginningless time universally to sentient beings, using one’s practices and vows to adorn the Pure Land.

Without such dedication as the initiating cause, how could the three minds be aroused together in their fullness, and how could one prostrate with all five limbs touching the ground?

Contemplate the Buddha’s excellent marks, kneel with the right knee on the ground, and join the palms. Then direct the mind toward all sentient beings throughout the boundless ocean of lands and toward oneself, who from time immemorial has wandered without returning—how truly pitiable! Shed tears in heartfelt anguish and implore the Buddha compassionately to bestow his loving-kindness and pity.

Then, as though this body were a great mountain collapsing, take refuge in the Three Jewels. Holding incense and flowers in one’s hands, visualize them pervading the Dharma realm; praise the Buddha’s virtues; bow with utmost sincerity; and, with one’s whole heart, openly confess and repent. Practice the fivefold repentance and reverently take refuge.

Then sit upright, face west, and contemplate the Buddha’s excellent marks. Recite sutras, recollect the Buddha, and perform walking meditation, going and returning, throughout the six periods of day and night, setting a definite term in which to seek realization. If, because the practitioner’s obstructions are deep, no response has yet been received, one should set death as the limit.

During this period, one must not for even an instant think of the five worldly desires. Practice single-mindedly in this manner; if one still fails to attain rebirth, then the Buddha would be a great liar.

Because this samadhi possesses such wondrous efficacy, all Buddhas throughout the ten directions praise it, and all sages honor it. It was first advocated at Mount Lu and later spread throughout the world. Those who propagated it through successive generations all regarded this method of cultivating samadhi as their ultimate refuge.

Although there are many ritual procedures for this samadhi, none is clearer than the method selected by the Repentance Master Ciyun. Practitioners must study it until thoroughly familiar with it. This is the most exalted practice and a profoundly deep state; practitioners must strive to study and learn it, taking care not to abandon this method of cultivation in pursuit of some other Dharma.

If one’s faculties are still inferior and one finds it difficult to perfect the supreme practice, one should stay in a quiet chamber and purify both its interior and exterior. One may freely establish a practice, such as bowing to the Buddha and repenting a fixed number of times each day, practicing diligently and single-mindedly, and vowing never to retreat midway. Or one may devote oneself exclusively to reciting sutras, exclusively to upholding mantras, or solely to holding fast to the Buddha’s name and praying for rebirth.

Or one may penetrate deeply into the meaning of all dharmas and contemplate the Buddha’s dependent and primary recompenses. If one beholds auspicious marks, one should know that one’s offenses have been extinguished and one’s affinities have become profound, and that one will attain rebirth in the Land of Ultimate Bliss. As the Amitabha Sutra states: “One cannot attain rebirth in that land with few roots of virtue, little merit, and few causes and conditions.

If a person hears of Amitabha Buddha and then upholds his name for one day, two days, and up to seven days, single-minded and undistracted, then when that person’s life comes to an end, the Buddha and the assembly of sages will appear before that person to welcome and guide them, and they will immediately attain rebirth.” One should therefore understand that upholding the name constitutes abundant roots of virtue, abundant merit, and abundant causes and conditions.

If people have not yet severed all worldly conditions and cultivate worldly goodness, but possess firm, unwavering faith in the Land of Ultimate Bliss, admiring and delighting in it with every thought and never forgetting it, they may freely cultivate according to the methods of practice described above. In all four deportments, they should take the practice of the Way as their refuge. When encountering circumstances, they should reach the source of practice; when confronting matters, they should employ skillful means to the utmost.

At the end of their lives, they will certainly be reborn in the Land of Ultimate Bliss. Although the practices briefly described differ, the power of their Dharma is equal. One need only resolve wholeheartedly to practice.

Whether fruition comes slowly or quickly depends upon the practitioner’s determination; accordingly, the Buddha’s responsive manifestation may also be swift or delayed, just as a shadow follows its form. Practitioners must clearly understand this. There is also Master Ciyun’s Dharma method of the ten recollections.

Each morning and evening, after rinsing the mouth and washing the face, go to a secluded place, face west, and recite the Buddha’s name for the duration of one breath; this counts as one recollection. Reciting for ten breaths is called the ten recollections. This is truly an initial cause that is very easy to establish; do not let the opportunity pass.

The forms of cultivation described above are complete in meaning and clear in principle; it may be said that there is no further meaning beyond them.

Question: While recollecting the Buddha, although I am able to employ my body and mouth, my mind still races about and cannot be controlled. How should I apply my mind so that it does not become distracted?

Answer: Simply continue to employ body and mouth without interruption, and you will naturally attain single-mindedness. You need only practice continuously and verify it for yourself; do not worry that the mind remains distracted. It is like a filial child whose parents have just died, or like a dragon that has lost its life-protecting pearl: without seeking for the mind to become unified, the mind naturally becomes unified. Why would it be necessary to restrain it in order to make it unified? In truth, this mind cannot be restrained; it depends solely upon whether the practitioner is diligent or negligent!

14. A Separate Explanation of the Method for Cultivating Samadhi for the Homeless Traveler.

The Dharma assembly having been fully prepared and the offerings having been set forth, everything accords with the prescribed ritual. How could one allow time to pass in vain? One must rely upon the teachings.

In directing the mind, one must employ contemplative wisdom; in understanding it, one must employ the wondrous object of contemplation. By availing oneself of the excellence of this mind and establishing the practice of non-action, the ocean of birth and death will surely dry up, and one will surely attain rebirth in the Pure Land. At that time, another person was seated there with serene refinement, dignified and upright, inwardly possessing an aspiration free of timidity.

He suddenly bowed and asked: “Now that the Great Master has taught us, we understand that practitioners must direct a vast and expansive mind that encompasses all things, profound and far-reaching. Thus, only after establishing a Dharma assembly and completely preparing the offerings may they settle their minds, purify their robes, and begin speaking of cultivation. Yet I am a student of later times, of inferior faculties and limited learning and understanding.

From long ago until now, I have drifted upon rivers and seas, traveling to many places, coming and going. Although I wish to remain in a peaceful and pure place to practice, I have not yet gained the ability to do so. If, while journeying among many places, I do not establish a Dharma assembly but diligently practice the Way during the six periods, keep the three karmic activities unimpaired, recite dharanis, uphold sutras, invoke the Name, and bow in worship according to the prescribed ritual, seeking rebirth in the Land of Peace and Nurture, would this be equal in merit and practice to cultivation within a Dharma assembly?

May we practice in this manner? I reverently beseech you to extend your compassion, expound the essential purport, and reveal the successive skillful means.”

Answer: “Your question is excellent! People in the world who wish to cultivate samadhi think that they must first possess all manner of necessities and only then begin the practice. Your aspiration now is truly extraordinary. Without this question, I could not fully disclose all that has accumulated in my heart—my wish to benefit beings of every capacity. The Buddha’s Dharma is like a rain shower by which all plants and grasses are moistened. How much more so is the Buddha-recitation samadhi a method that universally embraces beings of every capacity! If you wish to seek rebirth in the Pure Land, you need only practice the Way throughout the four deportments; why should staying at an inn present any obstacle?

“If you wish to establish a practice and advance in cultivation, you must first possess a mind free of deceit and accumulate merit and virtue. You must not parade your own strengths, but must humble your mind and respectfully esteem others. It is essential that both inwardly and outwardly you accord with the proper manner. Next, relinquish all conditions and put an end to the myriad affairs. Carefully study the Pure Land sutras and dharanis, and become thoroughly proficient in the repentance practice of the Fivefold Repentance. At the same time, train in all the proper deportments so that you are always dignified and refined.

“As stated previously, the practitioner must first arouse right faith, employ the wisdom of great compassion universally for the sake of sentient beings, and contemplate in accordance with principle the two lands, pure and defiled, and the two kinds of karmic retribution, suffering and happiness. With sincere resolve, one must become weary of the defiled land and delight in the realm of bliss. When a practitioner initiates this practice, even if traveling as a guest on the road, moving from one dwelling to another without a fixed abode, like clouds or flowing water, there is no need to adorn a Dharma assembly. One need only purify body and mind and dress according to circumstances, provided the clothing is clean.

“On the six fasting days, wherever the traveler may be, one should prepare incense and flowers as fully as possible and make offerings to the Three Jewels as an expression of sincere reverence. Before the Three Jewels, one should bow wholeheartedly, make vast vows, and swear never to regress. Throughout this entire life, take this as the place of refuge and aspiration, without regret or abandonment midway. Although there is no Dharma assembly to adorn, still take the day on which these vows are made as the first day of entering the Way, and throughout one’s life cultivate this Dharma during the six periods each day. Whether incense and lamps are available or not, one need not worry or become attached.”

Question: “Those who cultivate samadhi must be single-minded, yet worldly affairs have myriad entanglements. How, then, may one practice so that Buddha-work and worldly affairs do not obstruct one another?”

Answer: “It is like a person who catches a bird and confines it in a cage. Although its body is within the cage, its mind constantly remembers the gardens and forests; the two do not obstruct one another. The cage can confine only the body; it has no bearing upon the mind’s wish to escape.

Work binds only our bodies; it cannot bind our resolve for rebirth. Thus it is said that the three realms are like a cage, our body is like a bird, the longing to escape is the vow for rebirth, and the gardens and forests are the realm of the Pure Land. You should know that the myriad delusive conditions do not obstruct the true mind.

Moreover, while in the circumstances of others, the affairs of others cause very few afflictions, for one is not personally involved in them. Body and mind are therefore peaceful and secure, making this a very good condition for advancing in cultivation.”

Question: “May we hear clearly the successive methods of cultivation, so that those who advance in practice will not become confused when circumstances arise?”

Answer: “Observe three periods during the night and three periods during the day without deviation, taking these as the sequence. Although a traveler may be in a foreign region, far from home, when the time for practicing the Way arrives, one must concentrate upon the practice. If the place has a Buddha image, or if one carries an image oneself, then recite aloud and bow physically, or recite silently while bowing, practicing before the Buddha image. If there is no Buddha image, one may practice before a sutra volume, or simply face west and bow, or, excluding only the east, face any other direction and perform the worship. It must be as complete as the ritual within a Dharma assembly.

“If, at the appointed time, one is traveling on the road or boarding a boat, or is engaged in bodily activity required by unavoidable work that cannot be resisted or rejected, then perform Buddha-work and worldly affairs together. One must remember that the worldly tasks one performs have the purpose of sustaining the body. Since one’s body practices the Way and does not abandon its meritorious work, these tasks are thus of one essence with samadhi.”

Question: “I have heard that the mind cannot attend to two matters: if it gains one, it loses the other. Why, then, is it said here that both matters may be performed together?”

Answer: “Have you not heard the analogy of the bird within the cage? You should understand it for yourself. For one who is single-minded, there is no obstruction: the eyes see, the ears hear, the body acts, and the mind remembers; its applications are inexhaustible.

How could this be limited to only two matters? Since its applications are inexhaustible, amid every bodily movement and activity one should single-mindedly uphold and recite the Amitabha Sutra once; or recite the passage on the nine grades in the Contemplation Sutra; or the chapter on Perfect Penetration by the bodhisattva Mahasthamaprapta in the Surangama Sutra; or recite a Pure Land dharani three times, seven times, or even hundreds or thousands of times.

Invoke and recollect the Buddha’s name three hundred times, five hundred times, or even thousands or tens of thousands of times, without counting a fixed number.

“Then perform the repentance practice. The complete ritual for this worship is found in Ciyun’s Repentance Rite. Beginning with reverently bowing to the Three Jewels, burning incense, praising the Buddha, worshiping, repenting, and proceeding through the Three Refuges, one may perform each according to one’s ability.

While doing so, visualize every passage and meaning of the liturgical text, and visualize your own body as being before the Buddha in the Pure Land; or visualize yourself as being within the Dharma assembly, before the Buddha image, kneeling and bowing, circumambulating, and practicing walking meditation. Visualize everything clearly, allowing neither torpor nor distraction. After completing the worship, immediately contemplate the Buddha and the mark of the white urna, stopping only when the appointed time has been fulfilled.

In this way, after reciting sutras and dharanis, invoking the Buddha’s name, and dedicating the merit, this is called performing Buddha-work for one day. The only difference between this visualized worship and the practice within a Dharma assembly is that, in the latter, one also adds physical prostrations; with that, it is complete.”

As for the sound of recitation, according to whether circumstances are favorable or unfavorable, one may recite loudly or softly, but the voice must be solemn and dignified, imagining that one is reciting together with the assembly in a great Dharma hall. One should imagine that everyone hears one’s recitation, and one must never converse while chanting. Before beginning a practice session, the practitioner should burn incense before the Buddha and make vows.

If there is no Buddha altar, one need only join one’s palms, imagine oneself before the Buddha, offer incense, and make vows. During that period, one should concentrate solely upon recollecting the Buddha. At other times, one should sit alone or walk alone, keeping far away from noisy places, gatherings and conversations, joking and dancing, merriment and laughter, singing and chanting, composing praises and flourishing the writing brush—all of which cause oneself and others to lose right mindfulness.

This constitutes the morning period of the day. The midday and nighttime periods should likewise be practiced in the same manner as the morning period. This is called practicing the true Dharma during the six periods.

It should be remembered that those who practice at midnight, when the surroundings are secluded and still, may practice as circumstances permit, differently from the morning period.

Since the practitioner has undertaken the great matter of birth and death, how could one indulge in indolence, negligence, sleep, and rest? Whether the weather is hot or cold, one should not remove one’s robes. The ceremonial robe and string of beads should be kept close at hand.

A towel and cold water should be kept near the bed, and one should always wash one’s hands clean so that no defilement or impurity occurs when handling sutras, beads, or the ceremonial robe. Whatever may be needed should be prepared beforehand. One should reflect that one has little merit and dare not burden others; one should not cause people to become weary or resentful.

When circumstances present no obstruction, one should recite the sutras softly, like the gentle sound of the qin and se zithers—deep and solemn, loud yet not clamorous—causing heavenly spirits to rejoice and come to one’s aid, while ghosts and animals who hear the sound attain liberation. Such merit is exceedingly great. Whether aboard a boat or lodging in another person’s home, the practitioner must consider the circumstances and the people present, wholeheartedly persevere, and skillfully adapt expedient means, exerting every effort in cultivation.

Most importantly, one must not look for others’ faults or point out their shortcomings. Although one cannot approve of everything others do, one must sincerely recognize their good qualities.

Even when the time is inconvenient or other people and affairs create obstacles, one should still find a secluded place, sit upright facing west, join one’s palms, and bow in reverence. One may chant loudly or softly as circumstances permit, practicing the visualization of prostration and the prescribed observances described above. If one is working and, after finishing, has some leisure, regardless of how much or how little of the repentance liturgy remains—even if only one sentence and one prostration—one should immediately recite aloud; then, upon reaching the Buddha altar, complete the physical prostrations.

If, while prostrating before the Buddha, some urgent matter suddenly requires attention, one should not be constrained by how much or how little of the repentance liturgy remains—even if only one sentence and one prostration—but may proceed at once to attend to the task while visualizing the prostrations through to completion. One should understand that one ought not to begin a repentance practice, stop shortly afterward, and then begin it again, for this would make the practice seem like something done under reluctant compulsion.

Nor should one use the period of visualized prostration as a pretext for physical indolence. Furthermore, one must not use such visualized prostrations to prolong one’s work and thereby leave even more time unoccupied. Those of little faith should not be urged to practice in the same manner as those of profound faith; yet neither should one fail to guide them discreetly, lest they abandon the practice halfway.

Nor should they be taught that the merit of all modes of practice is equal, lest they become covetous. Those who practice according to the procedures of a Dharma hall are said to practice under favorable and easy conditions, while travelers who practice along the road are said to practice under adverse yet practicable conditions. Comparing practice under adverse yet practicable conditions with practice under favorable and easy conditions, the two are as far apart as heaven and earth.

Those practicing under adverse conditions must exert far greater effort.

Question: Are visualized prostrations and physical prostrations the same?

Answer: They are the same. Have you not heard that, among the three karmas, intention governs body and speech? When the governing mind is concentrated in visualization, how could body and speech create karma? Moreover, during repentance practice, the practitioner visualizes incense and flowers and resolves to imagine body and mind pervading everywhere. Thus, visualization and recollection occur in every place. By reasoning accordingly, this can be clearly understood.

Question: If that is so, may one simply employ the mind to visualize prostrations without employing body and speech?

Answer: Although mental karma is supreme, only when it includes body and speech is it called the perfect cultivation of the three karmas. This may also be understood from the principle of chanting silently. Furthermore, it is even better to employ this method of visualized prostration while one has leisure from one’s duties.

Question: Outside the six periods of Dharma practice, how should the mind be applied?

Answer: One may contemplate the Buddha’s excellent marks, uphold mantras, recite sutras, invoke the Buddha’s name, and make prostrations. In practicing such disciplines, one should never abandon them for even a single thought and should resolve upon rebirth in the Pure Land. Just as a person who walks quickly takes rapid steps and one who walks leisurely proceeds slowly, so should one apply the mind accordingly.

If a person is weak in body and mind and cannot perform the practice during all six periods, one need only establish fixed periods for sutra recitation and repentance prostrations—perhaps three or five periods each day. Though there should be neither times of indolence nor times of excessive exertion, one must not arbitrarily increase, decrease, or alter the practices previously established.

Question: The samadhi practiced by travelers along the road has been described as perfectly integrating successive stages, something rarely heard of in the world. If so, is it permissible not to practice according to the procedures of a Dharma hall?

Answer: Suppose someone falls into the sea and, before finding a boat, suddenly encounters a plank and relies upon it to reach the shore. If a boat were nearby, would that person instead search for a plank or piece of wood and thereby lose his own life? Moreover, whether travelers come or go depends upon the host’s aversion or delight; if no obstruction arises, how could they fail to apply themselves diligently to the practice?

What has been explained above concerns travelers who practice this samadhi while moving from one place to another. The realm of this samadhi is exceedingly profound, and its efficacy is immensely vast. It accords with the mind of the Buddha, and its praises could never be exhausted.

Among the four kinds of samadhi involving walking, standing, sitting, and lying down, this is called the neither-walking-nor-sitting samadhi. It is also called the samadhi that accords with the four deportments. It is precisely a provision for those of great capacity, while those of lesser wisdom and faculties receive benefit according to their respective measure.

Compared with the samadhi practiced in a Dharma hall, this samadhi lacks only physical prostrations; all the other procedures remain the same. You should diligently receive and uphold this samadhi, single-mindedly directing yourself toward the West. You must not hesitate and thereby continue drifting with the current of birth and death.

Recently, I have observed two kinds of people in the world who wish to cultivate this samadhi. Some, upon hearing that it is easy, immediately assume it to be easy and falsely claim to have realized samadhi. Others, upon hearing that it is difficult, immediately retreat and lose all resolve to advance in cultivation. Although these two kinds of people may possess earnest faith, they are nevertheless drawn onto deviant paths. They also claim to transmit secret teachings among themselves, causing many people to fall into error. Their methods of mutual transmission assume thousands upon thousands of forms, too numerous ever to hear in full. All of them deceive people’s minds and betray their own true selves, placing both teachers and disciples in danger.

The visitor bowed and said: “I have long been a wanderer upon the rivers and lakes. Whenever I reflect upon the impermanence of birth and death, I wish to cultivate the Way but have been unable to do so, being wholly occupied with earning a livelihood. Unable to practice the Dharma of cultivating the Way in a Dharma hall, I have felt deeply troubled and sorrowful.

Today, through fortunate conditions from a former life, I have heard this teaching. It may truly be said that I have received an anointing of amrita, cooling me to the very marrow; therefore, I am resolved to receive and uphold it. All the doubts I have harbored until now have dissolved.

From this time onward, I shall spare neither body nor mind, pay no heed to worldly affairs, and remain free, peaceful, and at ease. I vow, throughout life after life and kalpa after kalpa, reverently to preserve and uphold it. I would rather relinquish my life than allow myself to retreat.

I shall widely exhort all those whose circumstances resemble mine so that they too may clearly understand that, whether amid favorable or adverse conditions, nothing obstructs the practice of the Way and all may accomplish samadhi. This may indeed be the great good fortune of sentient beings and also the great good fortune of those who study the Buddha’s teachings.”

Those who cultivate this samadhi should understand that it may be practiced amid every kind of worldly toil: hurrying about in secular affairs, drifting through the four directions, laboring painfully for food and clothing, engaging in trade and investment, practicing crafts, or performing other work. Men and women, old and young, servants, slaves, and eunuchs—all must labor arduously and lack freedom. Yet throughout all their activities of walking, standing, sitting, and lying down—even while dressing and eating, speaking or remaining silent, moving or being still, or while confined in prison—they may practice it.

Amid delight, anger, sorrow, or joy, it may be cultivated at any time. How much more should the fourfold assembly of monastics and the four classes of laypeople, who have dwellings or temporary lodgings in which to practice, whose necessities are fully provided, and who enjoy freedom, diligently exert themselves in its practice? Now, some people hear that the Land of Ultimate Bliss lies a hundred thousand kotis of lands away and therefore fear that the road is exceedingly long.

Hearing also that most who are born in that land attain the stage of succession to Buddhahood in a single lifetime, they feel ashamed that they cannot keep pace. What should they do?

Answer: You do not understand what was explained above: the realms of empty space throughout the ten directions are all our own mind. Once the mind is pure, how could a hundred thousand kotis of lands be distant? If the mind is defiled, even what lies directly before one is far away. One need only purify the mind; why calculate whether the journey is far or near? It is like a person who sleeps for a brief moment yet dreams of traveling a thousand miles. How could this be compared using ordinary measures of time? Since, in principle, there truly is a land into which one may be born, one must certainly not say, “It is enough merely to purify the mind; there is no need to be born in that land.”

The visitor bowed again and said: “I have only now heard this Dharma of samadhi; never before have I heard it. The Master has responded to my concerns and bestowed these words of Dharma. Now that I have heard of this samadhi, I understand that it is drawn from the Pure Land sutras and truly accords with the capacities of beings. It is as brilliantly clear as the midday sky and is indeed a precious teaching for later students. I vow to record it as a compass for future generations, making the principal Dharma method of cultivation and the successive stages of practice in the Dharma hall clearly understood, thereby benefiting many people.”

Answer: “Excellent. You should convey the full extent of your understanding to students of later generations.” The visitor respectfully bowed his head and withdrew. That visitor was named Yixing, with the style name Zhixi. He said that he had read Chan Master Zhijue’s Record of the Common Return of the Myriad Virtuous Deeds. Later, he went to Mount Lu, where he encountered the remains left by the First Patriarch Huiyuan, and because of this made a vow to be mindful of the Buddha.

15. Ritual Procedure for Cultivating Samadhi

According to the ritual procedure for cultivating samadhi established by Repentance Master Ciyun, practitioners must establish a Dharma hall, prepare offerings, and provide new robes and footwear. They must wash their robes and bathe, establish the ritual boundary so that no one may enter or leave, and undertake the skillful means of proper cultivation, meditation, recitation, repentance, and worship. The various rules of purity have already been fully explained and are not repeated here.

Seven days before the appointed day for entering the Dharma hall, all matters must be completely arranged. First, the body and mind must be made pure and settled, and inner obstructions must be repented of until auspicious signs are seen. Entry into the Dharma hall should begin on one of the six fasting days, with a vow to practice for either three or seven days.

Before the Buddha, practitioners must carefully present offerings of incense, flowers, and pure water. Because Buddhas and devas descend into the Dharma hall, it must be carefully adorned and kept solemn in order to dispel demonic disturbances and all evil, defiling obstructions, enabling practitioners more readily to accomplish samadhi within it. Therefore, the Dharma hall should be regarded as the Pure Land, as a place of liberation, as the precious refuge, and as a place from which birth in the Pure Land is assured; it must not be treated lightly.

At the same time, one must clearly contemplate the truly immeasurable suffering of this world and regard it as a hostile adversary from which one must keep far away, never to return. One must not harbor in the heart those things that are difficult to sever and difficult to relinquish, nor anxiously entertain other thoughts that will create obstructions during repentance, prevent the principal practice from advancing, cause all one’s efforts to be lost, and make it impossible to sustain uninterrupted right mindfulness.

Therefore, the ritual for entering the Dharma hall states that not even for a moment may one think of the five worldly sensual pleasures.

No more than approximately ten practitioners should be admitted to the Dharma hall. It is necessary beforehand to select only those capable of cultivating samadhi. Their ordinary conduct must be examined: their disposition should not be coarse or impetuous; their faith must be steadfast; they must not act from a passing burst of enthusiasm; their speech must be gentle and harmonious; their conduct must be upright and dignified; and they must accept the guidance of the leader of the retreat chamber.

They must enter the Dharma hall for the sake of birth and death, without giving rise to regret, dejection, or resentment. Their disposition should be cheerful and humble so that they can practice together. If people such as these cannot be found, three or four will suffice.

Practicing alone is also good, lest too many people corrupt the rules and disturb the pure cultivation. Within the assembly, a person of great virtue and mature practice should be honored as leader, or an exemplary master should be specially invited to preside over the Vaipulya Dharma hall. The repentance master who conducts the repentance Dharma must teach everyone to understand the ritual thoroughly.

All must heed the repentance master’s instructions and give rise to an attitude of reliance. Within the Dharma hall, whether favorable or adverse signs are encountered, practitioners must not perceive the faults of others but must examine their own faults and courteously decide whether to remain or withdraw.

In the ritual of worship and recitation—whether bowing, kneeling, sitting, or standing, or walking in circumambulation with palms joined reverently—all conduct must be solemn, dignified, gentle, and grave. Whatever the eyes see and the ears hear must be gathered from the objects of perception back into the mind. Those who do not understand must ask those who understand before them. Take care not to presume that you possess sufficient strength, for when body and mind become unsettled, they must be admonished and kept vigilant.

Those participating in the practice hall must, on the preceding day, bathe, wash their clothes, change into clean new garments and footwear, and fully prepare the necessities for the day of practice in accordance with the instructions of the repentance master. When the assembly gathers, the repentance master leads with the hand chime and conducts the assembly into the practice hall. Only the two attendants serving within the hall are permitted to enter; apart from them, no one without an assigned duty may enter the practice hall.

After everyone has lit incense, they follow the repentance rite and bow three times before the Buddha, sincerely praying for a response from the Buddha. After the bows, they rise, circumambulate, and return to their places. The repentance master steps out before the assembly and reads a declaration, chants praises to the Buddha and praises over the water, and beseeches the Three Jewels to bestow their protection and bear witness, so that during the period of proper practice the practitioners may be free from demonic obstacles and attain rebirth in the Pure Land.

After these prayers, the assembly chants the praise Khứ Chánh Pháp Minh, recites the Great Compassion Mantra seven times, the Wish-Fulfilling Wheel Mantra seven times, and the Vairocana Abhiseka Mantra seven times. While reciting the mantras, the repentance master holds the bowl of water in one hand and raises the incense burner with the other. Halfway through the rite, he gives it to the person on his right to hold.

He next raises the sand, incense, and flowers in the same manner, then rises and circumambulates three times in succession. When the three sections of mantra recitation have been completed, the Great Compassion Mantra is chanted again, and water is sprinkled to purify the surroundings and all the places through which the assembly is about to pass. First, lamps are lit; care must be taken that they illuminate the path ahead.

Next, the bowl is carried and water is sprinkled; then sand is scattered; next, the incense burner is carried as an offering of incense; and afterward flowers are scattered at each place. Leading the assembly from behind the Buddha’s seat, the repentance master first circumambulates clockwise within the practice hall, offering incense and repeating the purification fully three times, so that both sand and water are scattered everywhere.

Next, outside the practice hall, they circumambulate once around the place for releasing living beings and the dining hall. They then purify the kitchen, bathing place, latrine, resting place, and walking-meditation area. Every place through which the assembly will pass, including all rooms, must be circumambulated and sprinkled once.

Because all the places to which the assembly will go are sprinkled, this is called establishing the boundary. The sutra teaches: “The boundary is like a city wall made of vajra.” In accordance with this meaning, sand must be scattered to transform the area into pure ground; this is called establishing the boundary of the ground. The person offering incense visualizes clouds of incense forming a canopy in empty space, thereby establishing the boundary in empty space.

The person scattering flowers signifies the radiant purity and adornment of the Dharma realm. All the methods employed above rely upon the empowerment of the holy Lord of Great Compassion and the empowering force of the mantras; therefore, wherever the sand and water reach becomes the Buddha’s jeweled land. Through these causes and conditions, evil demons cannot enter and followers of non-Buddhist paths cannot cause destruction; thus, samadhi is easily attained.

The marks of the boundary surrounding this practice hall must be carefully protected and must not be violated. Damaging the marks of the boundary is an inauspicious sign that causes many obstacles to spiritual practice and makes accomplishment difficult. What are called the marks of the boundary?

There are two kinds: the inner marks and the outer marks. The inner marks are the four inner corners of the practice hall where the repentance Dharma is cultivated. The outer marks are the places outside the practice hall where the boundary has been established; stakes are planted at those places, up to which water and sand have been scattered.

Those inside the practice hall may go only as far as the marker of the outer boundary and must stop there; they may not go beyond it. Stepping beyond the marker is called breaking the boundary. Those outside the practice hall must stop upon reaching the inner boundary; crossing the inner boundary is called breaking the boundary.

If a person attending to some task reaches a hand or steps even partly inside the inner boundary, this too is called breaking the boundary. Allowing an unwholesome person to enter the outer boundary even briefly is also called breaking the boundary. It should therefore be understood that, under this Dharma, others must not be casually permitted to enter.

Any sign that the boundary has been broken is an ill omen. According to the purport of the sutras, if the boundary is broken, the practice hall must be established anew and the repentance rite performed again; only then can the marks of the broken boundary be considered removed. Practitioners must remain firmly vigilant concerning this.

If someone feels that the strength of body and mind is insufficient to perform all six daily periods of practice in the hall, that person may practice for five periods, four periods, three periods, or two periods, establishing a vow according to the chosen practice. Once the commitment has been firmly established and the vow made, it may not be altered. The practice may only be increased, never reduced. Even in the event of illness or official duties, one must maintain mindful recollection. How could one practice diligently or become negligent merely at will, sometimes taking it up and sometimes abandoning it, establishing a rule in the morning and changing it in the evening, thereby preventing the proper practice from becoming pure and unified?

One who wishes to cultivate this Dharma must first clearly understand the procedures for mindfulness of the Buddha, the Pure Land sutras, the repentance rites, mantra recitation, and the proper sequence of the arrangements. Whether the practice is extensive or brief may be determined as appropriate, but it must be carefully examined and reconsidered three times to see whether one is capable of carrying it through. It is like someone wishing to wade across a river: one must first examine whether the current is great or small and whether one has sufficient strength to reach the opposite shore.

One who cultivates samadhi in a practice hall should do likewise, contemplating whether the Dharma practice is difficult or easy and whether one can personally carry it through to completion. One should not establish it out of momentary enthusiasm only to abandon it later upon finding oneself unable to continue. Nor should one recite and uphold it with an unfocused mind.

It is like an archer: when the mind is single-pointed, the arrow strikes its mark. The Dharma gate of mindfulness of the Buddha is likewise. If one practices with single-minded concentration, one will certainly attain rebirth, wander freely through the Land of Ultimate Bliss, and in every thought acquire inconceivable merit.

16. Revealing and Extolling the Buddha’s Power of Transformation

The preceding sections have set forth various skillful means for the purpose of inspiring sentient beings to arouse the resolve to advance in practice and seek the unsurpassed fruition. Yet it would be a shortcoming not to understand that the earnest efforts of our Blessed One to teach and transform beings—employing all manner of skillful means and reaching everywhere without exception—involved suffering and toil hundreds of thousands of myriads of times greater than sentient beings’ aspiration to seek the supreme fruition.

The sutras say: The compassionate light of Amitabha Buddha shines throughout the Dharma realm, universally sheltering all sentient beings and constantly carrying out the great work of rescue so that they do not fall into the lower realms. The power of Amitabha Buddha’s compassionate vows pervades the Dharma realm, universally welcoming and guiding sentient beings and carrying out the great work of embracing them so that none are lost.

Amitabha Buddha’s body, skandhas, ayatanas, and dhatus are universally identical with the Dharma realm, everywhere guiding sentient beings so that they attain complete awakening and do not regress. Therefore, all sentient beings throughout the worlds of the ten directions are protected by the power of Amitabha Buddha’s vows, just as a loving mother tenderly cares for her young child, holding, nursing, and nurturing the child without forgetting for even a moment.

Parents ordinarily care for their children for only one lifetime; when their retributive bodies reach their end, that care ceases. The Buddha remains mindful of sentient beings throughout many kalpas and many lifetimes and never abandons them. Because of this principle, it may be said that through the Buddha’s great vow, sentient beings who invoke his name only once can extinguish grave offenses of birth and death accumulated throughout as many as eight billion kalpas.

This teaching is truly worthy of faith. The power of Amitabha Buddha’s vows is ever present in the world, rescuing sentient beings from suffering. Therefore, when sentient beings arouse a thought of him, how could the Buddha fail to respond swiftly?

It is like a mother rescuing her child from the dangers of flood or fire: how could she wait for the child to plead for help? If the child does call out, the mother’s compassion becomes all the greater. Only those children who have fled throughout many kalpas, willingly endure suffering, and refuse the rescue offered by their parents are truly difficult to save.

Even if a person has fully committed the five heinous offenses and the ten evils, harboring them in his heart, slandering, speaking falsely, preaching deceptive teachings, and leaving no evil deed undone, when his life approaches its end and he is about to fall into the Avici hell, the signs of hell already appearing, that person is certain to descend into hell. Yet if he encounters a good spiritual friend who instructs him to recollect the Buddha, then, being sorely oppressed by suffering, he may suddenly give rise to a single thought of repentance and recite the name of Amitabha Buddha for ten念.

He can even transform the signs of hell into the Pure Land and immediately attain rebirth there. If he can adorn himself with contemplative practice before the karma he has created manifests, the Buddha will certainly appear at once to receive and guide him. Long ago, a woodcutter went into the mountains to cut firewood.

Terrified by a tiger, he involuntarily cried out the three words, “Namo Buddha.” Later, after Shakyamuni Buddha attained enlightenment, the woodcutter was delivered, became a monk, cultivated the path, and attained the true fruition. How much more, when our lives are about to end and we are oppressed by suffering, if we vigorously recite the Buddha’s name for ten念—how could we fail to receive a response!

Question: I have heard that the power of Amitabha Buddha’s vows pervades every place. Yet, considering what has just been said, it seems able to save only those who are about to enter hell and whose lives have not yet ended, while those who have already entered hell or have already died seemingly cannot be saved. If they cannot be saved, must we not conclude that there are places not fully reached by the vow-power of Amitabha Buddha and all Buddhas?

Answer: Have you not heard that all dharmas arise through manifestation by the mind, and that all causes, effects, worlds, and motes of dust take mind as their substance? If you know that no dharma can be separate from the minds of sentient beings, how could anything be apart from the fundamental essence of Amitabha, or his vow-power fail to pervade everywhere?

Question: If that is so, why do beings in hell suffer for many kalpas, without our hearing that anyone has delivered them?

Answer: Look at the butcher stalls in the marketplace. People gather there and slaughter living beings without ceasing day or night; never have we heard of even a single hour when killing stopped. Since the cause of killing does not cease, its karmic retribution cannot be averted.

Could it ever be that another person kills while I undergo the retribution? It is solely because cause and effect are difficult to escape. How could it be that Amitabha Buddha’s vow-power does not pervade everywhere and therefore fails to rescue those in hell?

Suppose, for example, that a person had previously understood the meaning of the sutras and accorded with the Buddha’s wondrous mind, yet throughout many lives and kalpas had been unable to eliminate the various evil karmas created through body, speech, and mind. Because his former karma had not yet been exhausted, when his life ended he did not encounter a good friend who urged him to recollect the Buddha, and thus his karma dragged him into hell, where he endured immeasurable suffering.

Although he underwent every kind of suffering, his wholesome roots were not cut off. Amid all those sufferings, he was able to contemplate and examine them; encountering circumstances, he recognized the mind. Having recognized this mind, he also knew that sentient beings and the Buddha are of one essence.

Because they are of one essence, he came to know the Tathagata’s subtle, wondrous, and pure body. Because he clearly understood that sentient beings and the Buddha are one, while undergoing suffering he regarded everything as events within a dream. He clearly understood that the very appearance of suffering is bodhi.

Day by day, his mind became thoroughly matured and free from error, enabling him to lessen the retribution of suffering in hell for many kalpas, and his suffering grew lighter with each passing moment. Although he underwent every suffering, he was free from the appearance of suffering. Moreover, he aroused the resolve to suffer on behalf of sentient beings and did not seek release.

This was because his wondrous understanding accorded with the Buddha’s mind. In the past, that person had made offerings to a Buddha, had paid reverence to the Buddha before sacred images, had gained faith and understanding concerning the Buddha while reading sutras, or had recollected Amitabha Buddha’s responsive power and taken refuge in him. That Buddha would then appear in accordance with the realm of understanding attained by that person, his vast form filling empty space.

The Buddha’s majestic virtue would tower sublimely; his boundless light, excellent marks, and spiritual powers would appear distinctly. The Buddha would manifest above that hell, snap his fingers, and offer wholesome instruction. His body would emit a great light, and his voice would accompany the light, shining down to the very bottom of hell.

All the instruments of torture—the mountain of blades, the forest of swords, the cauldron of burning coals, the iron brazier, as well as the iron city, iron gates, iron nets, and copper pillars—wherever the light reached, would all burn away and disappear like shadows scattered by the wind, leaving no trace behind.

All the ox-headed and horse-faced beings, the jailers of hell, copper dogs, iron geese, iron snakes, iron centipedes, and the various birds and insects within that hell, upon being touched by the light, would manifest the forms of bodhisattvas, lovingly assisting and supporting others. Those undergoing suffering and all the beings confined in that painful prison would suddenly behold their original mind and give rise to many wholesome thoughts.

Seeing that light and hearing the wholesome instruction, they would be like people sitting at the bottom of a well who behold the blue sky. As soon as they opened their eyes, they would see the Buddha’s body. Rejoicing, they would cry out in delight, bow with their heads and faces at his feet, repent, and reproach themselves.

Together with all the other suffering beings, they would arouse the bodhi-mind and, following the light, fly directly upward to where the Buddha stood. The Buddha would touch the crowns of their heads and bestow predictions of enlightenment upon them. Together they would bow and listen to the Buddha teach the Dharma, immediately awakening to the path.

At that very moment, they would be able to fly away, roam freely through spiritual powers, and travel to the pure lands of the Buddhas. Dwelling together in the presence of the Buddhas, like great bodhisattvas, they would attain the unsurpassed path and teach and transform sentient beings beyond all reckoning.

Question: According to cause and effect, when the Buddha’s light delivers the person possessing superior understanding from hell, the other people and creatures imprisoned there should be unable to escape. Why, then, do they all leave together at the same time?

Answer: Suppose a person commits a heinous and rebellious act and is arrested and imprisoned by the king. Because of that person’s heinous act, every kind of calamity arises, causing his parents, wife, children, uncles, friends, and companions to undergo painful consequences along with him. It is likewise when a person who has become wholesome leaves prison.

Once the heinous offender has been released, his relatives are also released along with him. Furthermore, through the Buddha’s power, those relatives progressively give rise to wholesome qualities and will certainly be reborn in a place of happiness. Therefore, the vow-power of Amitabha Buddha truly possesses the ability to rescue and protect universally throughout all times and places.

How could it be unable to rescue sentient beings who have already entered hell? If it is said that their retribution in hell has not yet ended, then they cannot be made to leave prematurely, for the cause of hell is unwholesome, whereas the Buddha’s light is wholly wholesome. For the Buddha’s light to reach them, they must themselves reflect inwardly and repent.

Question: If the Buddha’s light shines upon them only when their retribution in hell has been fulfilled, what benefit does it provide? Since their retribution has already ended, they would leave of their own accord; why would they need the Buddha’s light to shine upon them?

Answer: If, when the retribution in hell has come to an end, one does not receive the Buddha’s light, then even though one emerges, one does not know where among the three evil destinies one will be born. One is thus swept into the cycle of rebirth, passing from heavier suffering to lighter suffering, throughout a great many kalpas—perhaps immeasurable kalpas or an inconceivable number of kalpas—before one can be reborn as a human being.

Even then, one still undergoes the retribution of poverty, lowliness, disability, and many illnesses, enduring immense suffering. Because one cannot obtain what one seeks, evil thoughts increase with every passing moment. If one cannot create even a little merit and goodness, one falls back into hell, like a blind person lost in a forest who has no way to find the way out.

If the mighty light of the Buddha shines upon one, however, it can transform grave offenses into causes for lighter retribution, transform long-lasting retribution into short, and transform much into little. Moreover, upon emerging from hell, one may immediately be born in the Buddha-land. How, then, could it be said that there is no need for the Buddha’s light to shine upon one?

Whoever holds such a view must incur many grave offenses. The sutra teaches: Suppose a raging fire were to consume the great trichiliocosm; one who single-mindedly recollects that Buddha would immediately escape the calamity. Of this there is no doubt.

How much more, then, could one fail to escape when only a little fire burns one’s body? Furthermore, the Tathagata Amitabha’s compassionate heart is so deeply earnest that, even within the great wheel of fire in the Avici Hell, he is willing to undergo every kind of suffering and affliction in place of sentient beings, employing skillful means to rescue them and welcome them into the Land of Peace and Bliss. How much more would he protect and rescue those who have not yet fallen there?

That Buddha’s compassionate power pervades all sentient beings throughout the world. Even if beings were subjected to punishment upon that Buddha’s own body, through the power of his compassion he would continually welcome and guide them. The earnest heart with which Amitabha Buddha’s vows guide sentient beings can be clearly seen in his forty-eight great vows.

Moreover, the Buddha assumes all kinds of forms identical to those of sentient beings and, at all times, devotes himself wholeheartedly to teaching and transforming them; this truly cannot be fully expressed. If one does not firmly believe this, one cannot yet be called a person who understands the Pure Land Dharma gate, nor does one know that all sentient beings in their entirety are Buddha; one does not yet know who rescues and who is rescued.

Please examine this carefully.

17. The Ten Practices amid Obstacles

In the state of single-mindedness, all is equal, and the essential nature is nondual. Although sentient beings are bound by karmic consciousness, how could they not aspire to escape the dusty realm? Yet as soon as they wish to approach the Way, demonic conditions obstruct them.

Pursuing external affairs, they lose their minds; myriad wholesome deeds all disintegrate; little is accomplished and much is ruined; whatever is gained returns to nothing. Moreover, desires press urgently upon them, while the circumstances of birth and death continually shift. Though they wish to succeed, they still retreat to where they began.

Therefore, throughout three asamkhya kalpas, the Tathagata relinquished innumerable heads, eyes, marrow, brains, wives, children, cities, kingdoms, body, limbs, hands, and feet. He upheld the precepts, practiced patience and diligence, attended spiritual teachers, did not cherish his own body or life, cultivated the factors of the Way, and practiced the various Dharma gates, lest these obstacles cause his mind to regress.

If we do not recognize obstacles in order to guard against them, then one day, when we die and the obstacles follow us, would that not be a grievous matter? Today we are children of Shakyamuni Buddha. If we do not overcome the various obstacles on the path of cultivation and thereby cause sentient beings throughout the Dharma realm in future times to lose the eye of wisdom, this would be no different from cutting our own flesh.

Therefore, relying upon the sutras, we establish ten practices amid obstacles, called the Ten Practices of Seeking Nothing. Although practitioners do not wish to encounter obstacles, during the course of cultivation all kinds of obstacles may unavoidably appear. Yet even though our body and mind abide amid obstacles, neither demons nor obstructive circumstances can harm or hinder the practitioner.

This is like gold and fire sharing the same furnace: although the fire burns the gold, the gold is thereby fashioned into a vessel. The ten great practices amid obstacles are as follows: 1.- In caring for the body, do not seek freedom from illness. 2.- In dealing with the world, do not seek ease. 3.- In examining the mind, do not seek freedom from realization. 4.- In establishing practice, do not seek freedom from demons. 5.- In undertaking affairs, do not hope for easy success. 6.- In friendship, do not hope for personal benefit. 7.- In dealing with others, do not seek favorable treatment. 8.- In bestowing virtue, do not seek repayment. 9.- On seeing gain, do not hope to receive a share. 10.- When wronged, do not feel the need to justify yourself.

These ten great practices amid obstacles encompass every kind of obstruction. Only those of superior wisdom can bear them; those of inferior or middling capacity dare not hope to do so.

If someone hears these Ten Practices of Seeking Nothing and, amid every kind of obstacle, can examine each one and awaken to it, scrutinizing oneself so as to accord with the Way and preserving this understanding without losing it, then one can enter demonic circumstances without allowing the hosts of demons to make one’s mind regress. Even when passing through sights and sounds, one will not allow sights and sounds to disturb one’s resolve.

The same applies to circumstances of love and hatred, fame and gain, and the field of self and others, gain and loss. At such times, since our minds already abide within obstacles, how could those obstacles hinder us? If, while amid obstacles, one is not obstructed, one can advance directly in the practice of the Way.

How much more readily, then, will one who naturally encounters unobstructed conditions advance in the practice of the Way? It is like a tree on a high bank: although it encounters a prolonged drought that scorches like fire, it does not lose its verdant color. How much more luxuriantly and surpassingly flourishing will it become when rain and dew fall abundantly during the three months of spring!

A person with a slight impediment caused by the deficiency of one faculty may find action somewhat difficult, yet to secure a livelihood that person still develops sufficient skill to carry on. If seekers of the Way obtain a method of liberation and their aspiration for the Way is earnest, how could obstacles make them unable to practice the Way?

One should know that these obstacles are virtuous spiritual friends to all sentient beings and fields of merit that support and protect them. By relying upon them, sentient beings can end birth and death, transcend the ordinary, and enter the state of the sages. All the world’s exquisite delicacies, diamonds, pearls, gems, and every kind of treasure cannot compare with these ten practices, for if one does not understand obstacles, unobstructed conditions themselves become obstacles.

Why is this so? In caring for the body, do not seek freedom from illness, for if the body is free from illness, craving and desire easily arise. In dealing with the world, do not seek ease, for if one encounters no difficulties in worldly affairs, arrogance and extravagance will certainly arise.

In examining the mind, do not seek freedom from obstruction, for if the mind encounters no obstruction, one’s learning becomes presumptuous and excessive. In establishing practice, do not seek freedom from demons, for if one encounters no demons in establishing practice, one’s vows will not be firm. In undertaking affairs, do not hope for easy success, for if affairs are easily accomplished, contempt and arrogance arise in the mind.

In friendship, do not hope for personal benefit, for if friendship benefits oneself, righteousness and fidelity are lost. In dealing with others, do not seek favorable treatment, for if others treat one favorably, one becomes self-congratulatory within. In bestowing virtue, do not seek repayment, for if one bestows virtue while hoping for repayment, one’s intention becomes calculating.

On seeing gain, do not hope to receive a share, for if one hopes for a share, the deluded mind will certainly be stirred. When wronged, do not feel the need to justify yourself, for if one justifies oneself, distinctions between self and others have not yet been forgotten. Understanding this meaning, one will know that the way of the ten unobstructed conditions constantly gives rise to faults such as these.

To understand this clearly is to see that what is unfavorable can also serve as a condition for realizing the Way. Why is this so? When craving and desire arise, they lead one to break the precepts and fall away from the Way.

When arrogance arises, one despises everyone. When one studies beyond one’s level, one speaks of what one has not attained. When one’s vows are not firm, one claims realization without having realized.

With a conceited disposition, one will surely boast of one’s talents. While exhorting others to the meaning of the Way, one will surely be constantly finding fault with them. When inwardly praising oneself, one clings to the view that only oneself is right.

When harboring schemes, one will certainly seek to display an empty reputation. When the deluded mind is stirred, one craves gain even to one’s own detriment. As long as attachment to self and others remains, resentment and hatred will frequently arise.

These are ten faults born from the deluded thinking of ordinary beings. All are called wrong views, and in succession they give rise to immeasurable evil dharmas that fill the realm of space and will certainly cause sentient beings to fall into hell. How, then, could one fail to be vigilant?

If one recognizes these obstructing circumstances, understands the causes and conditions of illness, and realizes that the nature of illness is originally empty, illness cannot disturb or afflict one. If one understands the circumstances of adversity and sees that the substance of adversity originally arises from deluded thinking, adversity cannot harm one. Knowing that obstructions have no root, obstructions naturally cease and cannot impede one.

Thoroughly understanding that demons exist because of delusion, and carefully examining that demons have no root, how could demons disturb one? Events unfold according to the mind and are brought to completion according to karma; therefore, events themselves do not have the power to direct karma. Examined in terms of human feelings, they have their causes; therefore, feelings cannot be coerced, for they depend upon conditions.

An awakened person living in the world should contemplate how people ordinarily act according to delusion and devote themselves to requiting favors and grievances. Know that virtue has no real nature; contemplate that all virtues are impermanent, and that virtue itself is also not ultimately real. Worldly gain is originally empty.

Because people desire gain, they give rise to afflictions. When seeing gain, do not seek it; when encountering injustice, practice patience. To endure injustice is the virtue of humility—what injustice, then, could harm us?

Therefore, the sages taught people to regard the suffering of illness as good medicine, adversity as liberation, obstacles as freedom and ease, demonic hosts as Dharma companions, difficulties as peace and joy, harmful relationships as provisions for the path, adversaries as gardens and groves, the giving of virtue to others as a pair of worn-out sandals, meager gain as wealth and honor, and enduring injustice as a method of cultivation.

If one can act in this way, obstruction itself becomes passage; yet if one seeks passage, one will instead be obstructed. Those skilled in applying this teaching transform all these obstacles into wondrous circumstances. Thus, one cannot fail to understand for oneself where gain and loss lie; it is merely because practitioners give rise to acceptance and rejection amid these circumstances.

Therefore, our Tathagata attained the Way of bodhi amid obstacles. Angulimala deliberately sought to kill the Buddha, while Devadatta and his followers used a maddened elephant and rolled down rocks to harm the Buddha; yet the Buddha regarded them as spiritual friends who helped Him swiftly attain perfect awakening, and He bestowed predictions that they would become Buddhas in the future. Why should we not turn their opposition into assistance for ourselves, and their slander into the means of our accomplishment?

How much more so now, in the Dharma-ending age, when evil is rampant and human affairs are abnormal—how could those who study the Way be without obstacles? If people today do not first train themselves amid obstructing circumstances, then when obstacles arrive, they will be unable to cope with them, causing the most precious treasure of the Dharma King to be lost. Would that not be deeply regrettable?

These words come from the depths of our hearts. Relying upon the sutras, we have earnestly set forth our understanding. If anyone who hears the meaning presented here can, when obstacles appear before them, courageously and diligently practice the Way, that person may be said to have grasped the intended purport.

18—Revealing the Various Meanings

The Buddha-Recollection Samadhi is also called the Samadhi of One Practice. This is because its practitioners have deeply understood its essential purport, can maintain single-mindedness, think only of that land, and recollect only that Buddha. They know that the body and the land are nondual, and clearly understand that remembrance and recollection are one; therefore, it is called One Practice.

Although it is said that there is only one practice, one must employ the immeasurable merits of all worldly and supramundane dharmas as aids to the Way; only then will rebirth be swiftly accomplished. Thus, all practices cultivate the direct road to the Pure Land, without a single divergent path, and are therefore called One Practice. Just as all rivers flowing into the sea share the name of the sea, the myriad wholesome deeds all converge and are called One Practice.

For this reason, all dharmas such as the Four Foundations of Mindfulness, the Four Right Efforts, the Five Faculties, the Five Powers, the Seven Factors of Awakening, the Noble Eightfold Path, the Four Great Vows, and the Six Paramitas are practices for cultivating the Pure Land. This extends even to wholesome acts as slight as a strand of silk, to recollecting the Buddha with a scattered mind, to uttering the Buddha’s name once, raising one hand, making one bow, offering one word of praise, or gazing reverently once.

It extends even to offering one stick of incense, one bowl of water, one flower, one lamp, or one article of offering; to cultivating for a single thought or as many as ten thoughts; or to initiating a single act of generosity, observing the precepts once, practicing patience once, or cultivating meditative concentration and the power of wisdom once. If all such roots of goodness are dedicated to the Land of Ultimate Bliss, and one vows earnestly to uphold this aspiration, then whether sooner or later, one will attain rebirth there.

The sutra gives this analogy: Long ago, a person placed a tiny drop of water into the great ocean and vowed that the drop would neither perish nor be lost, neither change nor dry up, but would preserve its original nature as water even after many kalpas. After many kalpas had passed, that person returned to retrieve the drop, and it remained intact and had not been lost. One who recollects the Buddha is likewise.

When even a small root of goodness is dedicated to the Land of Ultimate Bliss, it is like preserving a drop of water in the great ocean. Though many lifetimes may pass, that root of goodness will not be lost, and one will certainly attain rebirth there, beyond all doubt. Therefore, Mahayana and Hinayana, wholesome acts performed with either scattered or concentrated minds, cultivation through phenomenal contemplation or wisdom—all are called One Practice, and through all of them rebirth may be attained, except by those possessing the disposition of non-Buddhist paths.

Thus it is said: “Only resolve your mind with certainty, and surely there will be nothing left to fear.” The Lotus Sutra therefore says: “Those who once uttered ‘Namo Buddha’ have all attained the Buddha Way.” This is indeed worthy of trust! If someone has not yet brought forth the causes of cultivation, has not established resolve in wholesome practices, and has not cleansed body and mind of greed, anger, and afflictions, yet wishes to obtain the responses described above, that is impossible.

Therefore, throughout His lifetime of teaching, Shakyamuni, the World-Honored One, taught immeasurable samadhis, immeasurable liberations, immeasurable practices and vows, and immeasurable Dharma gates corresponding with dharanis; yet the single gate of Buddha-recollection fully encompasses them all without omission. It is like the great ocean receiving all the rivers that flow into it without increasing or decreasing, or like a precious wish-fulfilling jewel placed atop a lofty banner, which by itself completely fulfills all the wishes of sentient beings without any diminution of its substance.

This Jewel-King Samadhi can encompass all samadhis and completely fulfill every aspiration, just like the wish-fulfilling jewel.

Our Tathagata taught this samadhi throughout all the assemblies. In those assemblies, persons of great faculties such as Manjushri and Samantabhadra, together with the sages and worthies of the Three Vehicles, devas, nagas, and the eight classes of beings, all wholeheartedly took refuge in it with faith. When the Dharma of this samadhi was transmitted to China, the great master Huiyuan of Mount Lu propagated its teachings.

Those who believed in and practiced it were countless, and everyone praised the Dharma of this samadhi as perfectly excellent. In the more than two thousand years since the Buddha entered nirvana, those who have cultivated this samadhi have included sages and worthies, eminent monks, lay practitioners, Confucian scholars, farmers, artisans, merchants, servants, and eunuchs. Some practiced it themselves and encouraged others to practice; some composed writings and made vows, esteeming the Dharma as a treasure and regarding their own lives as mere motes of dust.

They did not fear when encountering calamity, nor grieve when facing death. Forgetting themselves in establishing their practice, they exerted all their strength in cultivation. Such practitioners of this samadhi have been innumerable.

Some rejoiced upon seeing others practice; some accepted it in faith and took refuge; and some resolved to practice it throughout their lives. Their number was exceedingly great. Even those who hesitated and were only half-believing and half-doubting could still be born in the borderland, within the City of Doubt, in the Land of Ultimate Bliss.

How much more numerous, then, have been the practitioners of right faith who have cultivated it from former times until now—too many for brush and ink ever to record fully.

As for Dharma methods of self-power, in which one separately cultivates the factors of the Path and relies solely upon the power of one’s own mind, most practitioners frequently suffer the harm of regression or disturbance by maras. Only in the cultivation of this samadhi does one rely upon the Buddha’s power; its practitioners are certain to attain accomplishment, will not be obstructed by karmic maras, and will never regress.

Moreover, practitioners of this samadhi will not suffer calamities such as natural disasters and human misfortunes—flood, fire, robbery, harm inflicted by evil persons, tigers, wolves, savage beasts, venomous creatures, ghosts, demons, and monstrous spirits. Such inauspicious things cannot befall them. Nor will epidemics, febrile illnesses, or other diseases be able to afflict them.

Those whose practices and vows are not deficient can escape all these things. But those who pursue reputation and material gain, indulge in pleasing and flattering words, and still harbor greed, anger, and delusion in their hearts create many faults themselves. Although they receive the Buddha’s empowering aid, even the Buddha, in his great compassion, cannot save them.

Practitioners must always possess profound faith and diligent vigor; only then can they overcome all maras. If they give rise to even a single thought of negligence, they will certainly be carried off by maras. These lesser maras harm only those whose faith is shallow and whose greed and anger cause them to lose right mindfulness.

If one’s vigor is fierce, it is like fire heating iron: when the iron encounters water, it becomes still harder. Therefore, if practitioners undergo trials by maras yet are able to persevere vigorously, not only will they enjoy peace and well-being in this very body, but they will also accomplish samadhi, receive the protection and assistance of devas and humans, and, at the end of life, be reborn through right mindfulness.

The auspicious signs manifested by those who attain rebirth are not of only one kind. Celestial music may resound in the sky; an extraordinary fragrance may fill the house; light may illuminate the body; a jeweled throne may appear before them; Amitabha Buddha himself may come and extend his hand to receive and guide them; or a bodhisattva may hold forth a lotus dais and offer a hand to receive and guide them. Some know beforehand the hour of their rebirth; right mindfulness becomes present, and all obstructions dissolve.

They bathe themselves, sit in the full-lotus posture, expound the Dharma to the assembly, rub their hands together and bid farewell. Some exhort others to advance in cultivating the Path; some write a verse, cast aside the brush, join their palms, and pass away. After death, some bodies remain as though alive.

Their teeth and bones fuse into pearl-like relics that do not burn despite prolonged cremation. An extraordinarily brilliant light radiates in five colors, shoots upward into the sky, circles about, and does not disperse. As soon as the smoke and fire arise, the relics form into pearls.

These are auspicious signs commonly witnessed by people. If, in ordinary times, practitioners had not cultivated sincerely, maintained clear right mindfulness, and exerted themselves with utmost diligence, how could they have evoked such auspicious responses?

In the present age, some people practice without attaining results because their faith is shallow, their wholesome causes are not genuine, and before they have even established their practice, they already desire to be known by others. Inwardly, they boast of themselves; outwardly, they seek to display their supposed sublime attainment so that others will revere them and make offerings. They even claim to have attained realization, or say that they have seen pure states, minor visions, or auspicious signs in dreams. Before knowing whether these things are right or wrong, they hasten to boast about them. Such people are companions of maras; they regress from their practices and vows and are driven along the painful paths of birth and death. One must be cautious.

Although practitioners may have a practice hall, recitation practices, repentance rites, vows, and ritual procedures, they must not allow themselves to be ordered about by others and made to practice unwillingly. In particular, they must not merely carry out conspicuous external forms, thereby ruining their inner contemplation and practice. Practitioners must understand this clearly and examine it carefully.

They should practice quietly and sincerely by themselves, always feeling a sense of humility and shame within, and never displaying their virtue. Even after returning to their dwelling place, they should not be deluded by the two maras of excess and deficiency. If, during cultivation, they wish to eliminate the various obstructions from past lives, they must repent until they behold auspicious signs.

If they do not behold auspicious signs and have not accumulated merit, their practice has not yet achieved its full effect. Thus, although Great Master Huiyuan saw the Buddha three times, he never spoke of it to anyone during his ordinary life. He disclosed it only when approaching death.

This was truly profound and wondrous. Because the essential nature of this samadhi is perfect and complete, its understanding is vast, while its practice must also be subtle and thorough, far removed from faults. Even the slightest fault should be regarded with apprehension and prevented or eliminated.

It should be understood that this samadhi is not intended solely for practitioners of the Mahayana but also encompasses the Hinayana. When those of the Hinayana turn toward the Mahayana, there is no distinction in their cultivation; they need only aspire upward. The sutra states: “Be filial and provide for one’s parents; honor and serve one’s teachers and elders; maintain a compassionate heart and refrain from killing; cultivate the ten wholesome actions; receive and uphold the Three Refuges; fully observe all precepts; do not transgress the rules of dignified conduct; arouse bodhicitta; deeply believe in the principle of cause and effect; read and recite the Mahayana scriptures;

and encourage practitioners to advance.” Each sentence above is a method of practice progressing from lower to higher stages.

The ancients all had methods for teaching the practice of goodness: one should possess a kind heart and help others without boasting; maintain a refined and serene mind; recite Mahayana scriptures; understand the ultimate meaning; draw near to good spiritual friends; seek instruction from those who awakened before oneself; not cling to one’s own views; not boast of one’s abilities; constantly aspire to practice patience; conduct all actions in accordance with the scriptures; listen to and study the true Dharma; not disparage monks or nuns who have transgressed; put an end to all miscellaneous worldly good deeds; not covet fame or profit; stay far from evil and heterodox companions; handle affairs with the utmost dignity and sincerity; take blame upon oneself; be cautious in speech;

remain single-minded and undistracted; regard others as Buddhas; relinquish all skilled occupations; aspire only for rebirth; and keep the body pure.

In cultivating the immeasurable wholesome practices described above, one must follow the true Path, completely sever all worldly defilements—especially the dual states of attraction and aversion—commit no evil, and maintain the mind in unwavering unity. One will certainly attain rebirth, and the merit of this is so immense that it cannot be fully described. Therefore, among those who cultivate this samadhi, many practice quietly and attain lofty accomplishment without any need for their names to be proclaimed.

Those who have been born in the Land of Ultimate Bliss through this practice are too numerous to count. It may be said that the accounts preserved in biographies are only a drop of water compared with the great ocean.

Whoever follows the Buddha’s teaching and cultivates this practice can benefit immeasurable numbers of sentient beings burdened by karmic grievances—to say nothing of parents, teachers, friends, relatives, fellow practitioners, brothers and sisters. Daily afflictions, adversaries, and enemies will all be reconciled. It should therefore be known that those who cultivate this practice repay every kindness and resolve every grievance.

Thus, they must single-mindedly recollect Amitabha Buddha and the two great bodhisattvas. Their realm is exceedingly profound; those dwelling in the ocean of suffering find it difficult to draw near them and difficult to recollect them. Why is this?

Those who constantly recollect them immediately attain liberation; even hearing their names is difficult, much less drawing near them. A sutra says: “If good men or good women merely hear the name of the Buddha and the names of the two bodhisattvas, the offenses that would cause birth and death throughout immeasurable kalpas will be eradicated—how much more so if they recollect them.” If one sees a person who recollects the Buddha, one should know that this person is a pundarika flower among humankind.

Avalokitesvara and Mahasthamaprapta are that person’s good friends; that person is present in the place of enlightenment and dwells in the home of all Buddhas. Therefore, the Tathagatas of the ten directions manifest their vast, long tongues and earnestly exhort us, while the Teacher of the Saha world employs every word of admonition to affirm that sentient beings in the age of the five turbidities who cultivate this Dharma of Buddha-recollection will certainly escape birth and death.

Why is this? Sentient beings in the age of the five turbidities suffer in both body and mind, taking suffering itself as their very life, oppressed as though by blazing fire and boiling water. Yet precisely toward this realm of suffering, the Buddha opens his heart of immense compassion, responding to every capacity just as the moon appears wherever there is water: stimulus and response accord with each other.

Therefore, from the time the Blessed One first attained perfect enlightenment until he entered nirvana, he never spoke contradictory words. Throughout his teaching of the Dharma, from the Avatamsaka Assembly at the beginning to the Lotus Dharma place of enlightenment at the end, his golden words proclaimed and praised this without cease. In the various Dharma assemblies, noble beings of lofty resolve and vast aspiration, receiving and carrying forward the Buddha’s intent, all made vows to seek rebirth there.

How much more should we, living in the age of the decline of the Dharma, being of dull faculties and drifting through birth and death, engrave this practice upon our hearts once we have come to know it. Amitabha Buddha’s power of vows never ceases. Throughout the world, countless people know of it: sages first advocated it, and worthies subsequently continued it.

It naturally spread throughout the ten directions and the three times, permeating the six destinies and the four modes of birth. It is not confined to humankind: celestial spirits cultivate it, ghosts and other beings follow it, and humans and nonhumans alike praise it. Accounts of its practice fill the scriptures and writings; they fill the ocean treasury within the dragon palace and circulate everywhere throughout the human and celestial realms.

Its roots are deep and firmly established, and it accords with every capacity—all because Amitabha Buddha’s power of vows brought this samadhi into being. The Buddha taught: “At the end of the evil age, when my Dharma has completely disappeared, only this teaching of Pure Land cultivation will remain for several hundred years to liberate beings of every kind.” Thus, how could this samadhi practice not be the Buddha’s final and most earnest instruction?

There was once a myna bird named Baba. Although it had fallen into an animal body, belonging to a class of beings afflicted by delusion and ignorant false thinking, it learned to imitate human speech and followed people in recollecting the Buddha. Relying upon the power of samadhi, when it was buried, a lotus flower sprang from its tongue.

How could we, being human, fail to equal an animal? Would this not be shameful! I, Miaokou, was born in the age of the decline of the Dharma; my faculties are consequently shallow, and doubt prevents faith.

Furthermore, divergent views and erroneous interpretations, each clung to differently, entice and manipulate people, causing the cultivation of right practice to be greatly confused and disturbed. My sorrow over this has never ceased. Therefore, we gathered Pure Land writings, teachings of the Chan tradition, and various scriptures, selected their essential and wondrous meanings, and compiled this Direct Guide to Buddha-Recollection for transmission throughout the world, with the aim of refuting error and revealing the true teaching.

I universally vow that sentient beings throughout the Dharma realm, upon hearing this teaching, will immediately understand it, awaken to the true mind, know that the circumstantial and direct rewards of Amitabha Buddha are in the West, and clearly realize that the circumstantial and direct rewards in the West are not separate from their intrinsic nature. May all conscious beings attain rebirth there and together enter the nine grades.

I further pray that those of lofty wisdom will not withhold their compassion but, upon seeing those who have not awakened, will guide them according to this Dharma. When encountering those who are deluded, may they also prescribe medicine appropriate to the illness, analyze the wondrous principles, and reveal them wholeheartedly.

If a person gives rise to even a single thought of faith and understanding, that person’s practice and vows will surely be fulfilled; rebirth will come at the appointed time, and the merit cannot be fully described. Even if someone is obstinately attached and has no deep faith or aspiration, it is enough for a single phrase to enter the mind and become a seed. The benefits will unfold successively without end, and the merit of exhorting others is truly immense.

If a person is free from arrogance and does not indulge in deluded thought, but tirelessly teaches those who do not know according to this essential method, then even if that person does not personally practice, it is as though they have already practiced; even if that person has not personally studied, it is as though they have already studied. Why is this? Because the single characteristic of the Dharma realm contains neither self nor other.

In ancient times, there was a person who had never cultivated during his lifetime, but on two occasions, with an impartial and single-minded heart, convened assemblies and encouraged others to recollect the Buddha together. At the end of his life, he also attained rebirth. This event is clearly recorded in Pure Land writings.

One should therefore know that those who give rise to a compassionate mind possess the characteristic of embracing and accepting beings. By encouraging others to recollect the Buddha, they enable them to gain many wholesome benefits. As they exhort more and more people, they become emissaries of the Dharma King.

One must therefore not insist that one has no time to practice. Thus, this samadhi is profound and this Dharma gate is vast; how could its beneficial works ever be fully described?

IV. The Gateway of Verification Through Experience:

19. A Single Vow Encompasses Four Meanings

Question: The samadhi of Buddha-recollection has already been explained clearly, yet some matters appear not to have been exhausted. Could its entire meaning be summed up in a single sentence?

Answer: There is no need even for a sentence; a single word can fully express the meaning of samadhi. What is that single word? It is “vow.” What is the single sentence? It is the sentence: morality, understanding, practice, and dedication. The meaning of this entire work does not go beyond morality, understanding, practice, and dedication. These four—morality, understanding, practice, and dedication—arise from the word “vow.” Thus it is said that a single word can fully express the meaning. Whether explained broadly or concisely, whether rolled up or unfolded freely, how could it be confined to any single formulation?

Why is it called morality? If practitioners who wish to cultivate samadhi do not observe the precepts, then even though they possess faith, their faith will be plundered by the defiled, adverse conditions of the world. They will find it difficult to escape the toil of sensory defilements, will damage the Dharma body, and will cause their understanding to follow demons and error, thus failing to attain rebirth. A sutra says: “If one observes the novice precepts or the complete precepts for a single day and night, one will attain rebirth.” Therefore, one must observe the precepts.

Why is it called understanding? Practitioners who cultivate samadhi and seek rebirth in the Land of Ultimate Bliss must employ the wondrous understanding of wisdom to discern clearly that the defiled and evil Saha world deserves to be rejected, while the Pure Land in the West, being peaceful and blissful, deserves to be cherished. The eastern world and the western world are completely opposed to each other; this is true and unmistakable.

They must further understand that these two lands, defiled and pure, are both fully present within their own minds and are never apart from the present thought, and they must know which method of cultivation enables birth in the Pure Land. A sutra says: “By reading and reciting the Mahayana scriptures and comprehending the truth of the ultimate meaning, one will attain rebirth.” Therefore, practitioners must understand this clearly.

Why is it called practice? Practitioners seeking birth in the Pure Land, once their wisdom and understanding are sufficient, must establish their practice in accordance with what they understand. They must practice the Way throughout the six periods of the day and night, keep the three karmic activities free from deficiency, advance directly without retreating, and thus assuredly be born in that land. The sutra says: “Practice the six recollections, dedicate the merit, and make vows for one day or for as many as seven days, and one will immediately attain rebirth there.” Therefore, those who cultivate samadhi must establish practice.

Why is it called dedication? Practitioners who wish to ensure their rebirth must dedicate to the Pure Land all the merit produced by observing the precepts, attaining clear understanding, and engaging in practice, together with every root of virtue, great or small, accumulated from beginningless time until today. Only then will their rebirth at the end of life be assured. The sutra says: “Dedicate the merit and vow to be born in the Land of Ultimate Bliss, just as a person, before departing, puts the affairs of the household in proper order, so that upon returning everything may be used as desired.” Therefore, one must arouse the resolve to dedicate merit.

The meaning of these four Dharma methods can be entirely encompassed within a single phrase, which embraces all wholesome dharmas. It is like a farmer who sows in spring, transplants seedlings in summer, sees the grain ripen in autumn, and harvests in winter. From sowing to harvesting, everything must occur at the proper time; if even one stage is lacking, the crop will not be brought to completion. These four Dharma methods are likewise. If even one is omitted, samadhi will be difficult to accomplish. Therefore, practitioners must cultivate all four methods in order to fulfill their aspiration perfectly.

Question: Does this single phrase then become many phrases?

Answer: The many phrases are precisely the single phrase, and the single phrase is the many phrases. Whether one phrase or many, they encompass the whole meaning. It cannot be said that many phrases express the meaning clearly while one phrase expresses it only briefly. Although the breadth or concision of the words differs according to people’s capacities, they still reveal the true Way. Why make distinctions between one phrase and many phrases? One should simply accord with capacities and conditions.

Question: In my village there are three families whose men and women are all rustic and illiterate. They know nothing of the one phrase with four meanings discussed above, but merely single-mindedly recite the Buddha’s name, or diligently devote themselves only to making prostrations, and yet attain rebirth. At the end of their lives, clear auspicious signs appear. How can this be explained?

Answer: Within this very single-mindedness, what Dharma is not complete? Those people had already clearly understood that there are the two lands, pure and defiled; this is understanding. They initiated the practice of reciting the Name; this is practice. They dedicated the merit and sought birth in the Pure Land; this is dedication. Having understood, practiced, and directed everything toward the Pure Land, how could they violate the Buddha’s precepts? Thus, the four meanings were already complete. Without deliberately establishing the practices, they nevertheless accomplished them, immediately attained rebirth, and fulfilled their aspiration. How, then, could they be regarded as ignorant?

Question: If that is so, practitioners need only attain single-mindedness, and all the practices will naturally be complete. Why is there any need to establish the four meanings?

Answer: Those who first understand the four meanings and afterward attain single-mindedness possess a firm foundation; therefore, once they begin practicing, they will never regress. Those who first attain single-mindedness and only afterward understand the four meanings may attain rebirth, but while practicing, should they suddenly encounter wicked bands of heterodox demons, they will often regress. Therefore, know that understanding the four meanings before beginning practice is superior and provides certainty.

Question: I have heard that, from ancient times until the present, many people have written books exhorting others to cultivate the Pure Land path. Their words and meanings are wholly good and suited to people’s capacities, and their works have circulated throughout the human world. Many who followed their teachings attained rebirth.

It may be said that these teachings have already spread everywhere. Why, then, do you now write yet another book, thereby giving students a different understanding? Having carefully read this work, I find that if its meaning follows the ancient masters, then they have already explained it clearly and there is no need to repeat it.

If this book establishes a separate interpretation, I fear that people today will not understand it and that it may amount to a conjectural view. If it neither derives from the ancient masters nor establishes anything distinctive, might it have been written for fame and profit? I hope to hear the essential point.

Answer: What an ignorant question! You are truly difficult to teach and slow to understand. I have heard that whenever the ancient masters established teachings, they based them upon the sutras of the Buddhas and Patriarchs.

Since these are the sutras of the Buddhas and Patriarchs, even if it were merely a single sentence, and even if all the beings throughout the great trichiliocosm, as numerous as motes of dust and possessing wisdom equal to that of Bodhisattva Samantabhadra, expounded it for an entire kalpa, its profound principles would still not be exhausted. How could it be that, because the ancient masters have spoken, people today may no longer speak?

How could it be that, because the Buddhas had already spoken, the ancient masters could not speak? Do you not understand that if people today do not transmit the words of the ancient masters, the words and deeds of those masters cannot be made known? And if the ancient masters had left no teachings for people today, the aspirations and experience of present-day practitioners would have no evidence to substantiate them.

Moreover, although the meaning may follow the ancient masters, its purport is not merely repetitive; and although the words may establish a distinct presentation, their principle does not differ from that of the ancient masters. It is only because we now live far removed from the time of the Buddha that interpreters frequently produce many heterodox notions. Though they speak to dispel the doubts of one person, they add an illness to another.

No sooner is the second person’s illness relieved than a third person’s illness arises. In succession, they divide into numerous divergent paths and cling ever more firmly to the illness of attachment.

Although the writings of sages and worthies are numerous, many have also been lost. Moreover, later students possess weak and sluggish capacities and find it difficult to seek out and study them. Therefore, from among those many books, we have extracted their essential meanings and concise teachings in order to dispel the errors of the present age, compiling many passages into this volume with the aim of curing deep-seated and obstinate illnesses.

How could this be called a pursuit of fame and profit? Your question is truly mistaken! It is like adding another stream of water to the great ocean: how could the ocean regard it as an obstruction to its depth and vastness?

Or like adding a handful of earth to a lofty mountain: how could the mountain dislike that earth as an impediment to its height? The doubts of people today were unknown to people of old, while the insights attained by people of old are difficult for people today to reach. Since the present age is far removed from the time of the Buddha, we must rely upon the sutras to clarify the doubts of people today.

Furthermore, suppose an entire house were filled with precious medicines. If one did not recognize the illness and select the appropriate medicine to administer, not only would the illness remain uncured, but the patient’s life would also be difficult to preserve. A single meaning expressed in the sutras may be interpreted and understood in many ways.

Why worry that the same words may be heard many times? One should worry only that words expressing the ultimate truth have not yet been heard.

Now that you have the conditions to investigate this samadhi clearly, you should establish a great vow, advance directly upon the path, and seek birth in the Pure Land. Take care not to wait until death approaches, when you are attached to your surroundings and reluctant to relinquish the body, enduring pain like a turtle whose shell is being stripped away, with myriad sufferings binding the mind. To repent at that time will already be too late.

20—Buddha-Recitation Extinguishes Offenses

Question: The Direct Guide to the Buddha-Recitation Samadhi first discusses the circumstantial and direct rewards of the Land of Ultimate Bliss and concludes by explaining how to practice and make vows to seek birth there. Everything is complete, leaving nothing to doubt. Yet the sutra teaches: “Reciting the Buddha’s name once can extinguish the offenses accumulated during eight billion kalpas of birth and death.” When I hear these words, I cannot help but doubt them.

If this principle is indeed true, then when we examine people in the world today, whether rich or poor, all of them recite the Name. Their grave offenses should therefore be extinguished, and they should all already have been born in the Land of Ultimate Bliss. Why, then, do people in the world still follow the vast and obscure course of their karmic consciousness, revolving through samsara, rising and falling without knowing where they will go?

How, then, can the teaching that offenses are extinguished be correct? Surely the Buddha’s words cannot be false. Please explain this.

Answer: Your question is most pertinent! Through your question, those in the world who have not yet awakened will refrain from retrogressing in their cultivation of this samadhi and will be born directly in the Pure Land. Practitioners today all regard this teaching as merely expedient words of encouragement, not realizing that these are the Buddha’s true words.

Surely they will not disparage what I have said. Have you not heard me often say: In immeasurable kalpas past, both you and Shakyamuni Buddha were ordinary beings, yet our World-Honored One attained the Way as many kalpas ago as there are dust motes on the earth? This number of kalpas is clearly explained in the “Lifespan of the Tathagata” chapter of the Lotus Sutra.

Throughout those dust-like kalpas, we remained ordinary beings, rising and falling through the six realms and creating karma for an incalculable number of kalpas, beyond any possible reckoning. From the time when both we and the Buddha were ordinary beings until now, the immense span has been the same; it is as vast as these dust-like kalpas and cannot be fully described.

Suppose that throughout an entire lifetime a person uttered no other words but only invoked and recollected the Buddha’s name, continuously practicing Buddha-recollection until the end of life. With each invocation of the name, that person would extinguish the grave offenses of birth and death accumulated over eight billion kalpas. Suppose that throughout the following life, that person likewise practiced Buddha-recollection without interruption.

Although the number of kalpas of offenses extinguished over those two lifetimes would be exceedingly great, if the offenses eliminated in those two lives were compared with the offenses that person had created throughout dust-like kalpas, it would be like comparing the dust beneath a fingernail with all the dust on the entire earth. The sutra teaches: “Though a hundred thousand kalpas may pass, the karma one has created does not perish; when causes and conditions converge, one must undergo the resulting retribution.” Therefore, how could merely beginning to invoke the Buddha’s name and thereby extinguishing offenses from many kalpas completely cleanse all offenses committed throughout immeasurable kalpas, leaving nothing to obstruct one’s birth in the Pure Land?

People do not realize that their offenses have not yet been extinguished and that, even after long kalpas, their karmic debts have not been fully repaid. These offenses are fundamentally without beginning or end, extending as far as the Buddha’s lifespan. In truth, the grave offenses of birth and death accumulated over eight billion kalpas, when compared with all the offenses possessed by sentient beings, are like a great blazing torch: although intensely hot, how could it melt a mass of snow as large as the earth?

Thus, this is the meaning of practitioners of Buddha-recollection extinguishing offenses yet failing to attain rebirth.

Moreover, ordinary beings create karma throughout their lives, their minds being firmly committed to it. A fisherman, for example, may kill ten thousand living beings each day and persist in the karma of killing throughout his life. Yet he spends very little time recollecting the Buddha, and his mind is unsettled: each day he practices for only half an hour or perhaps one hour.

Furthermore, his mind is habitually indolent; he readily retreats, and few advance. Ordinary beings today and the Buddha were alike ordinary beings dust-like kalpas ago, yet the Buddha attained Buddhahood dust-like kalpas ago. Afflictions and ignorance have existed since beginningless time, while we have only recently aroused the aspiration.

How could all our offenses be extinguished? This must be carefully considered. It is now said that if, for one day up to seven days, one maintains single-mindedness without confusion, one will immediately attain rebirth; or that at the time of death, by invoking a Buddha’s name with single-mindedness free from confusion, one immediately extinguishes the grave offenses of birth and death accumulated over eight billion kalpas.

It is even said that when an extremely evil person who has committed the five heinous offenses is dying and the fiery signs of hell appear, if that person can invoke the Buddha’s name ten times, that person will immediately be born in the Pure Land. This is because the majestic, spiritual power and merit of invoking the Buddha’s name extinguish offenses, and because the Buddha offers protection through the power of his great vows.

It is like a general who, while fighting in battle, falls into an encirclement and is on the verge of mortal danger. Suddenly, a valiant warrior gives him a fine bow, a precious sword, and a strong warhorse. His resolve becomes vigorous; he leaps upon the horse, regains his former courage, and exerts all his strength to break through the encirclement with the precious sword.

Victorious and successful, he seizes lands and captures cities, presenting them to his sovereign; thereafter he forever receives a generous stipend and lives joyfully all his days. The Buddha’s reception and guidance of sentient beings to the Land of Ultimate Bliss is analogous to the rescue offered by that valiant warrior. The statement that invoking the Buddha’s name once extinguishes the grave offenses of birth and death accumulated over eight billion kalpas does not refer to someone who recites three times today and four times tomorrow while remaining hesitant, or who, as soon as sights and sounds appear before him, is swept away by them, no different from one who has never practiced Buddha-recollection.

How could such Buddha-recollection enable a single invocation of the Buddha’s name to extinguish offenses accumulated over many kalpas, prevent karmic obstructions from dragging one away, and bring about birth in the Pure Land?

It is not that each utterance by such practitioners of Buddha-recollection fails to extinguish the offenses of birth and death accumulated over eight billion kalpas. Rather, because their initial resolve is lax, the fruition of rebirth is likewise delayed; their practice can only become a cause and condition for rebirth in some future life. Some may invoke the name unceasingly while their minds remain distracted.

Although they accomplish a measure of merit, how could they compare with those whose minds are concentrated? According to whether their practice is superior or inferior, the corresponding response may be swift or slow. If someone is diligent but lacks mental concentration, it is like shooting a bow with the left hand: the arrow will certainly miss its mark.

One should understand that those who practice Buddha-recollection with distracted minds, though they may possess sincere aspiration, have not freed themselves from deluded thoughts. Or they may be obstructed by offenses committed over many previous kalpas, so their fruition can only occur in another life; they cannot obtain the efficacy in this very life. If someone resolutely and courageously practices Buddha-recollection, that person can extinguish the offenses of this kalpa.

Through the power of courageous and resolute determination, offenses from other kalpas will not create obstructions, and merely ten recollections will suffice to accomplish rebirth in the Pure Land. This principle is perfectly clear and readily understandable; there is decidedly no further cause for doubt. How could practitioners of Buddha-recollection practice carelessly, drifting along according to their old karmic consciousness, not knowing where they will go when they die, then struggling and moaning while suspecting the Buddha’s words of being false?

One should understand that the Buddha’s power is vast and great, pervading every world and every place. It can gather our small goodness into the Buddha’s Great Vow, blending them into a single essence, and guide sentient beings to the Land of Peace and Bliss. It causes all offenses accumulated throughout dust-like kalpas to be extinguished because the conditions for their manifestation no longer remain.

How could it merely extinguish the offenses of eight billion kalpas? Thus, the merit of invoking the Buddha’s name is truly inconceivable. The perfect and sudden teaching of the Mahayana transcends the import of cultivation through gradual planting.

The Treatise on Ten Doubts says: “It is like ten coils of silken cord tightly binding a hundred people; even the strength of those hundred people cannot break them. Yet a child, using a sharp knife, can cut them into two in an instant.” Regarding the rebirth of those in the lowest grade, the Contemplation Sutra illustrates the foregoing analogy: as soon as they recollect the Buddha, their offenses are extinguished, and they immediately attain rebirth.

Long ago, when the Buddha still dwelt in the world, a man in the Buddha’s assembly sought to leave the household life. He made his request to all the noble members of the Sangha, but using their Dharma-eyes, they examined his previous five hundred lives and saw that he possessed no roots of goodness, so they would not accept him. Later, he approached the Buddha and was admitted into the monastic life.

The bhikshus asked the Buddha about this matter. The Buddha taught: “Although this man has possessed no roots of goodness during the past five hundred kalpas, in the immeasurable past—beyond the vision of the Dharma-eyes of those of the Two Vehicles—he was once a woodcutter. Pursued so closely by a tiger that he climbed a tree to escape, he cried out, ‘Namo Buddha!’ just as the tiger sprang at him.

Because of that single invocation of the name, he has now encountered me in this life and has been liberated. In the future, he will advance upon the Way and adorn himself with its virtues.” This shows that although one may not immediately receive the fruition of a lifetime of Buddha-recollection, one may attain rebirth in a later life.

From the story recounted above, it may be understood that merely uttering the word “Buddha” once—even without clearly knowing which Buddha—can still enable a person to extinguish offenses and attain the Way. How much more so, then, when the power of Amitabha Buddha’s vows surpasses that of all Buddhas throughout the ten directions! If a person single-mindedly recites the name of Amitabha Buddha, can the merit and the extinction of karmic hindrances possibly be conceived or measured?

The Lotus Sutra says: “Those who have but once uttered, ‘Namo Buddha,’ have all attained the Buddha Way.” These words are sufficient proof. Therefore, one should know that if one can recite the name of Amitabha Buddha continuously, thought after thought without interruption, the resulting merit is truly difficult to measure. Even those whose hindrances are grave, whose minds are distracted, and who retreat from their resolve will assuredly attain rebirth in the future.

Oral recitation of the Buddha’s name is discussed in terms of its efficacy; mindfulness of the Buddha in the mind reveals its virtue. Regarding efficacy, it lies in one’s own tireless perseverance; regarding revealed virtue, one beholds the Buddha appearing before one. These two meanings are not the same, and their relative superiority may readily be seen.

If oral recitation alone can be so effective, how much more so mindfulness in the mind! Therefore, today, in response to your question, I have explained this clearly according to the sutras. If anyone wishes to travel this path, I hope that, in accordance with this meaning, they will practice precisely as taught and take care never to harbor suspicion or doubt.

21. The Practice of the Patriarchs

The Pure Land Dharma gate is vast and embraces beings of every capacity; it is easy to enter, yet its merit is lofty, something other Dharma gates can scarcely equal. At first, at the supreme assembly of the Avatamsaka Sutra, the entire congregation returned together to this teaching. When it was transmitted to China, the three vehicles were brilliantly brought to realization together.

Its teaching flourished greatly, resounding through antiquity and stirring the present. It may truly be called an immensely vast, subtle, and inconceivable Dharma gate. During the Eastern Jin dynasty, Patriarch Huiyuan proclaimed and established it as a school.

One hundred and twenty-three like-minded scholars and refined gentlemen gathered together at Mount Lu to cultivate it. Patriarch Huiyuan beheld the sacred form three times and attained rebirth in accordance with his vow. The court scholar Liu Yimin made a vow and likewise saw Amitabha Buddha personally stroke the crown of his head and place a robe over his body.

Another companion in the same aspiration, Que Gongze, appeared after his death just as he had wished. These events are clearly recorded in biographies and are widely known throughout the world.

During the Jin dynasty, Zhang Han, a Hanlin grand academician, recited the Great Compassion Dharani one hundred thousand times solely to seek rebirth in the Pure Land. As death approached, he saw the Pure Land within the western room of his house, recited the Buddha’s name for a while, and then passed away. During the Liu Song dynasty, in Jiangling, there was a monk named Tan Jian.

Every day, whatever small good deed he performed, he dedicated it all toward rebirth in the Pure Land. One day, Tan Jian saw Amitabha Buddha washing his face with water and saying: “I wash away your defilements and cleanse your thoughts. Your body, speech, and mind are now pure.” He also saw a lotus blossom opening within his alms bowl.

After emerging from samadhi, he assembled the Sangha, spoke words of farewell, and then departed in transformation while reciting the Buddha’s name. During the Southern Qi dynasty, in Yangdu, there was a monk named Hui Jin who vowed to recite the Lotus Sutra as his Pure Land practice. Because excessive recitation made him ill, Hui Jin vowed to print and distribute one hundred copies of the Lotus Sutra so that others might assist in his recitation.

When the printing was completed, his illness was cured. Suddenly, words of praise were heard in empty space, and he attained rebirth while coordinating his recitation of the Buddha’s name with his breathing.

During the Later Wei dynasty, there was a monk named Tanluan who abandoned the study of immortality and embraced the Buddha’s teaching, declaring that cultivation of the Pure Land was truly the Dharma of eternal life and deathlessness. When he was about to die, he instructed his disciples to recite the Buddha’s name aloud. He faced west, bowed his head to the ground, and passed away. Celestial music arose in the sky and proceeded westward.

During the Sui dynasty, there was a monk named Dao Yu who carved a three-inch-high image of Amitabha Buddha from sandalwood and made a vow to seek rebirth. One day, after being dead for quite some time, he revived and recounted that, upon entering the dark realm, he had encountered Amitabha Buddha. The Buddha said: “At noon tomorrow, I shall come to receive and guide you.” At noon the following day, he sat reciting the Buddha’s name and departed in transformation.

There were also eminent practitioners during the Tang dynasty, such as Master Tiandao; Dharma Master Huaiyu in Huaizhou; the two practitioners Fang and Guo in Huaizhou; the monk Zijue in Zhenzhou; Shaokang in Luzhou; and Weiyan in Bingzhou. All these masters established vows in accordance with the Mahayana and cultivated the Pure Land. Their miraculous responses were manifest, moving devas and humans alike.

Clouds of Dharma spread everywhere, gathering in beings of every capacity without limit; the rain of Dharma poured down abundantly. Their lofty virtue cannot be fully recounted.

During the Chen and Sui dynasties, there were Tiantai National Preceptor Zhizhe, Bo Chuan, Fa Lie, Fa Zhi, and Ci Yun. During the Song dynasty, there were Chan Master Yongming, Changlu, and Chan Master Cijue. These were great and holy teachers whose practices surpassed those of devas and humans and whose virtue encompassed the three realms. They were suns of wisdom illuminating darkened paths and guiding masters who dispelled suffering. All of them employed this samadhi to benefit themselves and others. It was their supreme path of teaching and transformation; when their work of transformation was complete, they all returned to the highest grade of rebirth.

During the Tang dynasty, in Chang’an, there was the nun Jingzhen, who recited the Diamond Sutra one hundred thousand times. In the five months before her death, she saw the Buddha ten times and spiritually journeyed to the Land of Ultimate Bliss twice. During the Tang dynasty, Feng Zhu, by exhorting a single person to recite the Buddha’s name, brought about a response that reached the dark realm. In Chang’an, Li Zhimiao practiced the five-tempo recitation of the Buddha’s name and saw a divine monk arrive in the sky to receive and guide him to rebirth in the Pure Land. Elderly Lady Yao departed in transformation while standing and reciting the Buddha’s name. In Bingzhou, the wife of Wen Jingwen cultivated the practice and found that all her vows were fulfilled according to her wishes.

Zhang Zhongxu and Zhang Shanhua had both engaged in killing. As they approached death, the signs of hell appeared, yet through ten recitations they attained rebirth in the West. During the Jin dynasty, there was the monk Zhitong; during the Song dynasty, there were the monks Kejiu and Guanzhi.

Following the teachings of the Pure Land scriptures, they cultivated single-mindedly, spiritually journeyed to the Pure Land, and saw their names displayed upon lotus thrones. Upon emerging from samadhi, everything was exactly as they had seen. During the Song dynasty, Jin Taigong, Huang Yetie, and Wu Yao had all initially committed evil karma, but through repentance and diligent cultivation, each displayed auspicious signs at death.

Madam Jing Wang, Xuanguan the devotee of Avalokitesvara, and Madam Feng, though women in bodily form, possessed lofty virtue and personally realized rebirth.

One should therefore know that all people with sincere resolve can cultivate this supreme Dharma gate. How could distinctions be made between monastics and laypeople, men and women, old and young, foolish and wise, those of other kinds who are extremely evil, those guilty of the darkest rebellion, or icchantikas? Even animals that hear the Buddha’s name recited may be reborn in a wholesome realm; people who single-mindedly recite the Buddha’s name will assuredly reach the West.

Thus, we should worry only that we ourselves do not practice, and never worry that the Buddha will fail to respond. These accounts have been recorded here according to biographies of rebirth. I only hope that fellow practitioners, upon seeing the worthy, will aspire to equal them, and upon seeing those who attained rebirth, will resolve to recite the Buddha’s name every day, taking the ancients as their example and admonition.

22. Dedication toward Rebirth

The origin of wrong views lies in instruction given by improper teachers and companions. Although such views are brought forth through the influence of karma from previous lives, how could they not also arise from the deluded views within one’s own mind? Since delusion does not depart from the mind itself, its retribution will inevitably arrive, and one cannot escape the paths of suffering.

Moreover, once sentient beings have been defiled within consciousness, it is difficult for them to return even after countless attempts at correction. Therefore, this Direct Guide to Buddha-Recitation was composed. As soon as I established this resolve, I directed my mind toward the immense suffering caused by karma in the Saha world and contemplated the true freedom and ease of the circumstantial and direct recompenses of the Land of Utmost Bliss.

Purity and defilement were contemplated together; sentient beings and Buddha were revealed simultaneously; and immeasurable wondrous meanings gathered within the mind. Dharma joy overflowed; principle and phenomena were unobstructed; body and land perfectly interpenetrated. Neither speech nor brush and ink could ever record or express all of this.

The merit of those who cultivate this samadhi is truly immeasurable and boundless. I now vow to dedicate the foregoing merit throughout all future time, together with every root of virtue arising from contemplating, arousing the aspiration, and seeking rebirth in the Pure Land. In accordance with the principle of the Dharma-nature, may it circulate without end, proceeding from fruit back to cause, pervading all lands, and carrying out the practice and vow of dedicating it to sentient beings, so that all may perfectly accomplish rebirth in the Pure Land.

Through the power of this recollection, may all sentient beings in the lands of the ten directions and in this Saha world attain what I have vowed—whether their aspirations are the same or different—and may their circumstantial and direct recompenses, form and mind, simultaneously enter directly into the auspicious white urna-mark of the Teacher Infinite Light of the Land of Utmost Bliss. May they all abide in the Land of Utmost Bliss, manifesting transformations freely and sporting in spiritual powers, never again departing from the place where the Buddha dwells.

Only then will my vow be fulfilled. I further vow that all practitioners, whether of the Mahayana or the Lesser Vehicle, through cultivating the three karmas, may bring all their immeasurable roots of virtue directly before them and, together with all sentient beings everywhere, single-mindedly dedicate them toward the realm of Utmost Bliss. Reverently, I beseech the spiritual power of all Buddhas, the power of Amitabha Buddha’s vows, and the meritorious power of the two Great Beings to bestow their compassionate aid and protection.

Through this Dharma gate and these roots of virtue cultivated in practice, may my six faculties become sovereign in their objects and wisdom; may I proclaim this Dharma gate throughout all of empty space; and may I cultivate all practices without ever growing weary. A verse says:

The world of Utmost Bliss is utterly pure,

Its wondrous adornments surpass this mundane world.

Amitabha’s vow-power is like empty space;

His excellent marks and radiance are likewise so.

Ever mindful, he never abandons suffering beings,

Resolved to deliver us to the Land of Bliss.

Yet willingly we endure birth and death,

For many kalpas submerged, unable to escape.

The Compassionate Father has long extended his hand,

Waiting and longing for us with utmost urgency.

If we wish the lotus to bloom within his light,

Now is precisely the time to vow to be reborn there.

This body is inherently impermanent; our time has passed,

So we should leave far behind the bonds of every suffering.

May we swiftly recite the Buddha’s name and cultivate together,

And when this retributive body ends, return to Utmost Bliss.

May the Dharma gate of Buddha-recitation contained in this collection long remain in the world, like the Buddha’s Dharma-body, serving as an uninvited friend who comes to benefit and bring joy to everyone, so that all may be reborn together in the Land of Peaceful Nurturing. May the Eight Classes of Devas and Dragons constantly come to protect and uphold it, ensuring that this Dharma gate is never destroyed but, like the principle of the Dharma-nature, circulates forever and abides eternally like the Buddha./.