念佛百問

Preface

Single-mindedly recite the Buddha’s name: the entirety of recitation is Buddha, which is precisely the Amitabha of one’s own nature. Contemplate the Western Land: both the circumstantial and direct rewards are contained within contemplation, which is precisely the Pure Land of mind alone. Whenever the mind is pure, the Buddha-land is pure. Yet when sentient beings are wholly sunk in delusion and confusion, where is Amitabha? When the entire mind pursues external objects, what Pure Land remains? Although they fully possess the Tathagata’s virtues of the nature, they have never cultivated them; buried beneath the three subtle and six coarse aspects1, they forget the jewel sewn into the fold of their garment and wander throughout the six realms.

The Buddha calls them “those worthy of compassion.” Worldly wealth and honor, and even the blessings of the heavenly realms, always require diligent toil and yet are difficult to obtain as one wishes—how much more so the supramundane goal of transcending birth and death? Having given rise to the aspiration to seek it, if one still fears the hardship of cultivation and speaks idly only of the virtues of the nature, one merely deceives oneself and others.

When the thirtieth day of the twelfth month[1] arrives, regret will come too late. Yet there are also many who believe in this Dharma gate and are willing to practice it, but because they have read few sutras that accord with the truth, they mistakenly give rise to erroneous views. Therefore, in former times, Great Master Zhizhe composed the Treatise on Ten Doubts.

Later, Master Tianru composed Questions Concerning the Pure Land.

Sentient beings in the Semblance Dharma and Final Dharma ages have many illnesses and hindrances. The great bodhisattvas, having received the Tathagata’s secret seal, reveal the teaching according to the times and administer remedies according to individual capacities. Such were Great Master Tiantai and the Master of Lion Grove[2].

Several centuries have now passed, and the wholesome roots of sentient beings have grown ever shallower and weaker, while the maladies of attachment have become increasingly deep and severe. Even when people suddenly give rise to the aspiration, it is difficult for them to encounter a virtuous friend. The Daoist Shuiyun[3] possessed wisdom as vast as the ocean of the teachings; his understanding reached the depths of the three schools[4], he penetrated the source of Chan, and his wisdom encompassed the five lineages.

Yet he propagated only the Pure Land teaching in order to guide beings of the three capacities. Moreover, nearby there was the model of Master Jing’an, and farther back there was the essential purport of Master Zhuhong, together with the writings of the nine Pure Land patriarchs. Nevertheless, the one work that universally embraces every capacity, incorporates both the Chan School and the doctrinal teachings, offers hope to beginners, and provides a sure reliance for longtime practitioners is none other than this single volume, One Hundred Questions on the Recollection of the Buddha.

This book has a single flavor within and without and is consistent from beginning to end. It is concise yet comprehensive, profound yet readily accessible. It neither discusses mind-only nor expounds self-nature, and yet, though it is truly a Provisional Vehicle, it does not obstruct the Real Dharma.

Why, then, did the venerable masters of former times never expound it? Those attached to the principle of the nature abandon practice in matters and misunderstand birth in the Western Land. Those who follow phenomenal forms do not depart from the conditioned, yet this does not hinder their direct journey there.

It is indeed a Provisional Vehicle, established as an expedient means, and truly “the shortcut within the shortcut.” It clearly reveals the Buddha’s compassion and the earnestness of his instruction. It is truly the precious vessel of the Lotus School and the essential purport of the Pure Land teaching.

Everything is set forth in a single exposition, without withholding a word. If people of later generations can read it joyfully and sincerely, and then diligently practice according to its teaching, the Compassionate Honored One will surely gather them in from afar. A lotus flower will certainly appear for them in the pool of water endowed with the eight qualities; through spiritual transformation their form will be transposed, and their bodies will certainly be reborn in the Pure Realm. I, a practitioner of the Way, bear witness to this; there is not the slightest falsehood. Students of later generations should wash their hands, burn incense, and read it reverently, praising it without end.

The Ten Doubts and Questions Concerning the Pure Land—the Master of Lotus Pond burned incense before them and extracted the marrow of their authentic transmission. Thus, wherever this book is found, the Buddhas and patriarchs will protect and keep it in mind. Those fortunate enough to encounter it through karmic affinity should circulate it far and wide, scattering flowers and burning incense as offerings!

The first day of the eleventh month in the fifth year of the Daoguang era (1825)

Respectfully composed by Jiang Yuan, a student of Pure Land practice.

Author’s Preface

Why is this book entitled One Hundred Questions on the Recollection of the Buddha? Whenever there is a question, there must be an answer. Because the answer is implicit in the question, the word “answers” has been omitted for brevity. One hundred is the number of questions, and everything discussed concerns the recollection of the Buddha; hence it is called One Hundred Questions on the Recollection of the Buddha.

Someone asked:

– Were there truly people here who asked questions and you who answered them?

I remained silent for a long while, then replied:

– Although I composed this book, I know only that everything in it discusses the recollection of the Buddha. I no longer remember whether others questioned me and I answered, or I questioned others and they answered. Though the distinction between self and others has faded into oblivion, what is discussed concerning the recollection of the Buddha remains perfectly clear. I ask practitioners of Pure Land karma to read and contemplate it while applying their minds to recollecting the Buddha. Perhaps it may serve as a tiny spark of light assisting them in attaining rebirth in the Pure Land!

I would also like to add four points:

1. This book was composed specifically for laypeople who practice the Dharma gate of recollecting the Buddha, to help them directly reach the source of mind and sweep away false and erroneous views. Those who delight in studying the Way are asked to read it and realize its meaning; ordinary people may also follow it as an admonition to themselves.

2. Everything herein consists of expedient words intended to guide readers to clarity and thorough understanding; therefore, lengthy writing is unnecessary.

3. It is presented only for laypeople, for I know myself to be inferior and lowly, with meager virtue—how would I dare trouble the ears of Dharma companions? Yet if a few words herein inadvertently speak more generally, I ask that they be examined with sympathetic understanding.

4. I ask clear-eyed superior persons to bestow a few beneficial corrections. If anything herein is mistaken, I hope they will compassionately set it right.

The first day of the sixth month in the fifth year of the Daoyuan era

Composed by the later student Wukai of Gusu

ONE HUNDRED QUESTIONS AND ANSWERS

1. Question: What constitutes an orthodox exposition[5] of the meaning of the Pure Land Dharma gate that does not fall into partiality?

Answer: This Dharma gate embraces beings of every capacity. It is an expedient means within the gateway of the teaching, penetrating the highest and reaching the lowest, and encompassing the five teachings. Penetrating the highest, it teaches those of superior wisdom; reaching the lowest, it delivers ordinary beings of inferior capacity. Faith, practice, and vows are its provisions; the sutras, Vinaya, and treatises are its auxiliary practices. As for the essential sources of reliance, one cannot depart from the three Pure Land sutras[6]. An exposition established in this way is called an orthodox exposition.

2. Question: From ancient times to the present, many great virtuous spiritual teachers in China have propagated the Pure Land teaching. Which among them present the orthodox exposition?

Answer: There are two kinds of orthodox exposition. The first is the general orthodox exposition, namely, “the whole essence giving rise to great function.” The second is the orthodox exposition suited to particular capacities, namely, “one matter and one principle.” From ancient times to the present there have been so many virtuous spiritual teachers that they cannot all be enumerated. Most of their writings have been lost, and of those that remain today, I, being of limited ability, have read very few.

Judging only from what I have seen and heard, Master Yunqi’s Commentary and Subcommentary on the Amitabha Sutra discusses the whole essence and its great function, and is therefore the general orthodox exposition. Great Master Tiantai’s Treatise on Ten Doubts and Master Tianru’s Questions Concerning the Pure Land discuss one matter and one principle, and therefore belong to the orthodox exposition suited to particular capacities.

These writings are extremely important and essential for practitioners of Pure Land karma; they should therefore be read and deeply entered into.

3. Question: The Subcommentary on the Wondrous Doctrine employs the Three Contemplations[7] in its explanation, making it difficult for readers to comprehend. Does this not make it a partial exposition?

Answer: The contemplation method is both lofty and abstruse. Without employing Tiantai’s Three Contemplations, its wondrous and perfect meaning could not be revealed. It therefore belongs to the orthodox exposition and is not a partial exposition. Those of dull faculties who find it difficult to comprehend may continually recite the Contemplation Sutra. They must not reflect upon a single word outside the Contemplation Sutra, nor must they recklessly discourse upon the Contemplation Sutra. If they do not heed this, I fear they will fall under demonic influences.

4. Question: Is wondrous and perfect contemplation different from the one-pointedness of principle attained through the practice of upholding and reciting the Name?

Answer: The two practices are identical and inconceivable.

5. Question: It is said in the Contemplation Sutra that those of the lowest grade cultivate the practice of upholding the Name and thereby attain rebirth. Into what realm will they be born?

Answer: They will be born into the realm of single-mindedness at the phenomenal level.

6. Question: If one does not attain single-mindedness at the phenomenal level, can one attain rebirth?

Answer: If one does not attain single-mindedness at the phenomenal level, it is difficult to attain rebirth. Why? The Amitabha Sutra states: “When a person attains single-mindedness without confusion, at the time of death Amitabha Buddha and the assembly of sages appear before that person. When death comes, the person’s mind is not inverted and immediately attains rebirth in Amitabha Buddha’s Land of Ultimate Bliss.” A mind that is not inverted and is single-minded without confusion, although it may not yet have reached single-mindedness at the level of principle, has nevertheless attained single-mindedness at the phenomenal level.

7. Question: While reciting the Buddha’s Name, one is often disturbed by miscellaneous thoughts. How can one attain single-mindedness?

Answer: If one is willing to read the Infinite Life Sutra continually and then sit quietly in contemplation, one will certainly attain single-mindedness gradually.

8. Question: The Contemplation Sutra states: “Those who wish to be born in the Western Land of Ultimate Bliss should cultivate the three kinds of merit.” It also states: “These three forms of conduct are the true causes of the pure karma of all Buddhas of the past, future, and present.” Since they are the true causes of pure karma, is there then no need to practice contemplation? Is this acceptable?

Answer: The essential purport of this sutra is wholly contained in the sixteen methods of contemplation. Calling them the true causes of pure karma means that they are true in the sense of being pure and correct; it does not mean “primary” as contrasted with “auxiliary.” The three kinds of merit refer to the genuine causes within pure karma, not to the mistaken causes of humans and devas.

9. Question: What is the meaning of the passage in the Contemplation Sutra: “This mind becomes the Buddha; this mind is the Buddha”?

Answer: “Becomes” means cultivation: this very mind cultivates the Buddha Way, and this very mind is originally Buddha.

10. Question: Since it is originally Buddha, what need is there to cultivate? Thus it is said: “When there is no mind, one accords with the Way; the Way is right here.” To arouse the mind to cultivate merely increases deluded thoughts.

Answer: If one cultivates but has not reached the wholly perfect and complete realm, how could one accord with the Way through no-mind? Cultivation may increase deluded thoughts, but when cultivation is accomplished, delusion will cease. If one does not cultivate and remains deluded, however, deluded thoughts will continue without end. Think carefully about this!

11. Question: The Contemplation Sutra states: “In this very life, one realizes the samadhi of mindfulness of the Buddha.” What is the samadhi of mindfulness of the Buddha?

Answer: Samadhi is a transliteration of the Sanskrit word samādhi, rendered in Chinese as “right reception.” The samadhi of mindfulness of the Buddha means contemplating with single-minded concentration, with mental perceptions stilled, and with wisdom and principle tacitly united. To express it more simply: mindfulness itself is Buddha, and Buddha is mindfulness; mindfulness and Buddha are of one suchness, and even the characteristic of being mindful of the Buddha no longer exists. This is the samadhi of mindfulness of the Buddha.

12. Question: The Contemplation Sutra states: “The body of the Buddha of Infinite Life is sixty trillion nayutas in height.” How, then, is one to visualize it?

Answer: When the characteristics of self and other have both ceased, arouse contemplation according to the sutra’s teaching.

13. Question: On what basis is the Commentary and Subcommentary on the Amitabha Sutra classified as a general exposition of the true teaching?

Answer: Because it is neither high nor low, inclines neither to one side nor the other, but is centered, upright, balanced, and harmonious, and because it discusses only the purport of the teaching, it is called a general exposition.

14. Question: On what basis are the Treatise on Ten Doubts and Questions About the Pure Land classified as a true teaching of one phenomenon and one principle, suited to the capacities of beings?

Answer: Just as one wishes to give rise to faith, various doubts still remain in the mind. Therefore, the Treatise on Ten Doubts clearly analyzes their causes, enabling doubters to become open and unobstructed. Practitioners of Chan, upon barely glimpsing a mere shadow, hastily disparage the Lotus School because they have not penetrated the Buddha’s principle and mistakenly fall into wild delusion.

Therefore, Master Tianru sounded a deeply earnest stroke of the wooden mallet, tearing apart the net of delusion, turning the pivotal point of doubt, and illuminating the ground of mind. Hence, it is called a true teaching of one phenomenon and one principle, suited to the capacities of beings. These two kinds of true teaching are of the utmost importance and have therefore been specially set forth.

15. Question: What qualities of character must practitioners possess in order to enter the Way easily?

Answer: They must be resolute, vigorous, centered, upright, and pure. Only with resolution can they shoulder anuttara-samyak-sambodhi. Only with vigor can they act for the sake of the Dharma and for the sake of others.

By being centered, they do not fall into partiality. By being upright, they do not give rise to wrong thought. Long ago, when Master Linji first entered the Way, he went to study under Master Huangbo.

Muzhou saw that Linji’s conduct and practice were pure and single-minded, so he told him to ask Huangbo about the essential meaning of the Buddhadharma. Linji went to ask three times, and all three times he was struck with the staff. He then went to Dayu and, at a single word, thoroughly awakened to the fact that Huangbo’s Buddhadharma was not much.

One should understand that his thorough awakening at that time resulted entirely from the purity and single-mindedness of his ordinary conduct and practice. Had his conduct and practice not been pure and single-minded, even if there had been hundreds of thousands of Huangbos and Dayus, how could he have thoroughly awakened? Yet the purity and single-mindedness of Linji’s conduct and practice also arose from the purity of his character.

A Confucian text states: “Yan Hui was profound and pure, and therefore became an eminent disciple of Confucius.” If this was so even among Confucians, how could a worthy vessel of the Buddha’s teaching deviate from this principle?

From ancient times to the present, those known as great善 spiritual teachers have included Mazu and Baizhang in the Chan School; Qingliang and Tiantai in the doctrinal schools; and the nine patriarchs of the Lotus School in the Pure Land tradition. All were persons of resolute, vigorous, centered, upright, and pure character. Yet this is merely a provisional statement made according to conventional truth. In reality, since they were vessels of great wisdom whose inner excellence shone outwardly, how could they be adequately discussed? We later-born people of inferior and meager capacity aspire to seek the great Way; how could we not exert ourselves?

16. Question: The gateway of the teaching towers majestically, so lofty that it cannot be climbed. Those of ordinary capacity can only gaze upward and then retreat. How, then, can it be said to embrace beings of all three capacities?

Answer: Those who study the Way must first understand its ultimate principle. It is like Confucians cultivating virtue and pursuing learning: they must first understand why Yao, Shun, Yu, Tang, King Wen, King Wu, the Duke of Zhou, and Confucius became Yao, Shun, Yu, Tang, Wen, Wu, Zhou, and Confucius; only then do they proceed to learn step by step. Even if they do not become sages, they may become worthies; and even if they do not become worthies, they may become great Confucian scholars.

Although the depth of their learning may vary, none loses the designation of a disciple of the Way of the sages and worthies. Today, those who practice Buddha-recitation must first understand the merits and fundamental vows of Amitabha Buddha, and they must also understand the tradition established by successive generations of patriarchs. Only then should they proceed to cultivate step by step.

If they do not attain ten parts of accomplishment, they may attain seven or eight parts, five or six parts, or merely one or two parts. Although their attainment may be deep or shallow, it is still called the accomplishment of pure karma. Having accomplished it, they will all attain rebirth.

Having attained rebirth, they will all become non-retrogressive and proceed directly to unsurpassed bodhi. In this way, how could the teaching ever fail to embrace beings of all three capacities? Those who merely gaze upward and then retreat are unworthy of being called people of faith; even if they possess faith, it is not genuine.

Even if the Buddha appeared in the world, what could be done for them?

17. Question: Even accomplishing one or two parts is sufficient to attain rebirth. Why, then, do some who earnestly recite the Buddha’s Name for twenty or thirty years neither see nor hear auspicious signs at the time of death? Could it be that, despite practicing for so long, they have not accomplished even one or two parts?

Answer: This is because they have merely been earnest, but have not earnestly practiced the right form of Buddha-recitation. Why? When the genuine true Dharma is explained clearly and practically to them, they do not listen because it does not accord with their own minds. Yet they may listen to empty and useless words because those words suit their preferences. When the time comes to recite, they do so without any aspiration to seek the true Dharma. They simply allow their minds to chase after conditions and pursue external objects, remaining agitated and confused throughout their lives. Such people are said to shoulder leaves while casting away gold, wasting their time in vain. If you wish to accomplish even one or two parts of pure karma, you should examine this carefully right here.

18. Question: Some say that reciting the Buddha’s name does not hinder Chan meditation, and Chan meditation does not hinder recitation of the Buddha’s name. Others say that reciting the Buddha’s name hinders Chan meditation, and Chan meditation hinders recitation of the Buddha’s name. How should this be decided?

Answer: In terms of Dharma, there are two approaches, but in principle there is only one. From the standpoint of principle, they are said not to hinder each other; but from the standpoint of practice, they are said to hinder each other. Principle becomes clear only after awakening, whereas practice means the method applied here and now. One cannot practice two methods simultaneously, nor can the mind perform two functions in a single thought; therefore, they are said to hinder each other. Yet when traced back to their nature, they are nondual; therefore, they are said not to hinder each other.

19. Question: Is it the case that those of sharp faculties should practice Chan meditation, while those of dull faculties should recite the Buddha’s name?

Answer: Both Chan meditation and recitation of the Buddha’s name must proceed from determination. If they are distinguished according to sharp or dull faculties, what can be said? When determination is firm and vigorous, even one of dull faculties can awaken through Chan. As for investigating the recitation of the Buddha’s name, one who is not of sharp faculties cannot accomplish it. To say that the ancestral Chan school is devoted exclusively to guiding those of superior faculties, while people of ordinary capacity should recite the Buddha’s name, is a one-sided statement.

20. Question: After awakening through Chan meditation, one becomes the same as the Buddha; but one who is reborn through recitation of the Buddha’s name has not escaped birth and death. Is this correct?

Answer: After awakening, one must still undertake cultivation, because the karmic consciousness that perpetuates transmigration has not yet been purified. Master Guishan explained this clearly. We have heard only of being born within a lotus in the Land of Ultimate Bliss; we have never heard of dying within a lotus in the Land of Ultimate Bliss. Great Master Lianchi explained this in full detail. Alas! Only those who lack right view and do not understand the scriptures could fall into such confusion. Be careful!

21. Question: Master Zhongfeng Mingben said: “Chan is precisely the Chan of the Pure Land; the Pure Land is precisely the Pure Land of Chan.” What does this mean?

Answer: Chan is the abbreviated Sanskrit form of dhyana, translated in China as “serene contemplation.” Contemplating while serene is concentration; being serene while contemplating is wisdom. Thus, Chan is concentration and wisdom. The Pure Land Dharma-door also relies upon concentration and wisdom.

Although Chan and Pure Land differ in name, they are nothing other than the same concentration and wisdom. It is like saying that concentration and wisdom are the concentration and wisdom of the Pure Land, and the Pure Land is the Pure Land of concentration and wisdom. Master Zhongfeng spoke these words to encourage practitioners of Pure Land karma to develop concentration and wisdom, and to admonish Chan practitioners to open themselves to Pure Land practice.

This is precisely what is meant by the dual cultivation of Chan and Pure Land.

22. Question: In the dual cultivation of Chan and Pure Land, must one establish which comes first and which follows, or may they be practiced simultaneously?

Answer: The essential teaching of Patriarch Bodhidharma transcends the doctrinal vehicle and is not the same as the four dhyanas and eight samadhis[8]. Therefore, the ancients said: “Chan does not accord with the doctrinal vehicle, much less with Confucianism.” Thus, one should understand that an order must be established. If one first practices Chan and realizes one’s nature, and afterward cultivates Pure Land karma, this is entirely in accord with principle. The great masters of the Chan school in ancient times who propagated Pure Land practice all proceeded in this way.

23. Question: Master Tianyi Yihuai said: “As for birth, one is certainly born; as for going, in truth one does not go.” What does this statement mean?

Answer: Regarding rebirth in the Pure Land, the Buddhas do not speak falsely; therefore, it is said: “As for birth, one is certainly born.” If one understands that Amitabha is one’s inherent nature and that one’s inherent nature is Amitabha, then the meaning of Tathagata is that there is nowhere from which one comes and nowhere to which one goes; therefore, it is said: “As for going, in truth one does not go.” This statement encompasses both principle and phenomena, revealing provisional and ultimate truth alike.

24. Question: The Pure Land Dharma-door is often called contemplative Chan. What kind of Chan is this?

Answer: It is neither the Chan of Bodhidharma nor the four dhyanas and eight samadhis. Here, Chan means investigating the recitation of the Buddha’s name. It is the practice of reciting the name according to the principle, among the methods of name-recitation. Yet if recitation of the name reaches the consummation of single-mindedness at the level of principle, it does not differ from the Chan of Bodhidharma or from the four dhyanas and eight samadhis.

25. Question: In the teaching on the dual cultivation of Chan and Pure Land just given, it was said that one should first practice Chan and only afterward cultivate the Pure Land. Why can they not be practiced simultaneously? Is there a reason?

Answer: Recitation of the Buddha’s name does not fear attachment to characteristics, whereas Chan meditation requires the relinquishment of characteristics. Attachment and relinquishment are difficult to cultivate simultaneously.

26. Question: Is not attachment to names and characteristics, without yet departing from delusive conditions, precisely what those of penetrating understanding criticize?

Answer: Recite the name of Amitabha Buddha, who has perfected complete awakening, and contemplate the pure and majestic characteristics of the Land of Ultimate Bliss. With such attachment to characteristics, one should fear only that one’s practice is not sincere and earnest. If it is sincere and earnest, one will naturally distance oneself from all the delusive and illusory conditions of the world. This is precisely the Dharma of abandoning delusion and returning to truth, turning away from sensory objects and conforming with awakening. Moreover, whether relinquishing thought or attaching to characteristics, both are skillful means for entering the gate. Suppose one wishes to return home but does not enter through the door—can one truly enter the house?

27. Question: I have heard that the ancient worthies taught that while reciting the Buddha’s name, one should investigate the phrase: “Who is reciting the Buddha’s name?” This resembles Chan meditation. They also taught that one should ask oneself: “What is the Amitabha of one’s inherent nature?” What is this method like?

Answer: This is a modified method of the Chan patriarchs of later generations, not the essential purport of Pure Land practice taught by the Buddha. The patriarchs intended for practitioners to awaken thoroughly to their inherent nature. Teaching them to investigate the word “Who?” may be acceptable, but asking oneself, “What is the Amitabha of one’s inherent nature?” may unavoidably cause discriminating consciousness and emotional thought to arise and congeal. Most teachers in recent times accommodate the inclinations of their students, but accomplished masters of the Chan school do not act in this way.

28. Question: Practitioners all say that Chan meditation leads to awakening to the Way, whereas recitation of the Buddha’s name does not; therefore, they conclude that recitation of the Buddha’s name is inferior to Chan. What do you think?

Answer: The statement that “recitation of the Buddha’s name does not lead to awakening to the Way” is groundless. For example, the section on Mahasthamaprapta’s Perfect Penetration in the Surangama Sutra states: “Without relying upon any other expedient, the mind opens and awakens of itself.” Is the mind’s opening and awakening of itself not awakening to the Way? The section on rebirth in the highest grade in the Contemplation Sutra states: “One comprehends the ultimate truth.” Is this not awakening?

One realizes the mind-only Pure Land and comprehends the Amitabha of one’s inherent nature. Are realization and comprehension not awakening? In brief, investigating the recitation of the Buddha’s name is entirely a matter of awakening.

Consult the passage on single-mindedness at the level of principle in Master Yunqi’s Commentary and Subcommentary on the Amitabha Sutra, and this will become clear. Nevertheless, the Pure Land Dharma-door employs wisdom and vows as the basis for attaining rebirth and practices the recitation of the Buddha’s name. This is its crucial purport, irrespective of whether one has awakened.

Therefore, Master Yongming said: “So long as one encounters Amitabha, why worry about not awakening?” One should understand that this was said because awakening cannot occur without its cause. As for Bodhidharma’s Chan teaching, there is the saying: “If a practitioner reaches the point where the bottom falls out of the bucket, then passes through the final barrier and becomes a person of complete freedom, that person’s conduct transcends all Dharma-doors.

Therefore, it is called the Chan of the Patriarchs.”

29. Question: What are the four methods of Buddha-recollection?

Answer: They are recollecting the Buddha by reciting the name, recollecting the Buddha by contemplating an image, recollecting the Buddha by visualization, and recollecting the Buddha through true reality. Contemplating an image gathers and restrains body and mind; it can serve as a preliminary to visualization, with recitation of the name added as a supporting condition. True reality means relinquishing all characteristics, ending faults and severing delusion; it is inconceivable.

When recitation of the name reaches single-mindedness at the level of principle, and visualization reaches the point where both initial and sustained contemplation cease, they alike return to true reality. When Buddha-recollection reaches its ultimate point, its wondrous power and subtle functioning cannot be discussed or fathomed.

30. Question: Buddha-recollection is considered an easy practice; why is it now described as being so difficult?

Answer: Saying that it is easy has two meanings. First, for those of middling and inferior faculties who wish to put an end to samsara, proceed directly to the Western Pure Land, and forever leave birth and death far behind, they need only single-mindedly recite the Buddha’s name, with minds free from confusion. If they can do this, whether wise or foolish, all will attain accomplishment.

Therefore, it is said to be easy. Second, to cultivate the six paramitas and myriad practices, one must undergo cultivation and permeation for asamkhya kalpas before attaining Buddhahood. Now, one need only recite the name of Amitabha Buddha.

If one’s right mindfulness is clear, regardless of whether the time has been long or short, one will be received and guided by Amitabha, take birth within a lotus womb, and attain non-retrogression. How could this not be easy?

31. Question: The ancients said, “Of ten thousand people who practice, ten thousand attain rebirth.” Why, then, is it not certain that those who recite the Buddha’s name today will attain rebirth?

Answer: The Surangama Sutra states: “Those who remember the Buddha and are mindful of the Buddha will certainly behold the Buddha, either in the present or in the future.” This comes about through sympathetic response. If ten thousand people genuinely invoke a response, all ten thousand will genuinely receive one. This is what is meant by “Of ten thousand people who practice, ten thousand attain rebirth.” Today, those who recite the Buddha’s name seeking rebirth may recite with their mouths, yet their minds do not rely upon the Buddha.

As before, they freely indulge their thoughts and intentions. What can be done in such a case? As soon as they hear a truthful teaching, they deem it difficult and become afraid; as soon as they hear an expedient teaching, they deem it easy and pass it over.

Reciting the Buddha’s name in this manner is really no more than an outward form, and rebirth is not necessarily attained. If, upon seeing difficulty, one does not fear, and upon seeing ease, one does not neglect it; if one constantly seeks instruction, always applies oneself diligently to contemplation, and relies upon the Buddha while reciting the Buddha’s name, then the words of the ancients will certainly not deceive you.

32. Question: Having already vowed to attain rebirth, one need only recite the Buddha’s name. Why must one also cultivate various merits, thereby creating conditioned causes?

Answer: Those who cultivate the Buddha Way should cherish both merit and wisdom. Whether they are conditioned or unconditioned depends upon the direction of one’s mind. One must not abandon the great merit that adorns the Pure Land merely because conditioned merit is impermanent.

Therefore, the Amitabha Sutra states: “One cannot attain rebirth in the Land of Utmost Bliss through only a few wholesome roots, merits, and causal conditions.” Wholesome roots refer to reciting the Buddha’s name; merits and causal conditions refer to cultivating various meritorious deeds. The section on the three grades of rebirth in the Infinite Life Sutra states: “Awaken the bodhicitta, cultivate various merits, observe the fasting precepts, build monasteries and stupas, cast and fashion sacred images, make offerings to sramanas, hang banners and light lamps, scatter flowers, and burn incense.” The Contemplation Sutra of the Buddha of Infinite Life states: “Those who wish to be born in that land should cultivate three kinds of merit.

First, care for one’s parents with filial devotion, attend upon and serve one’s teachers and elders, maintain a compassionate heart and refrain from killing, and cultivate the ten wholesome actions. Second, receive and uphold the Three Refuges, undertake the precepts, and refrain from violating proper conduct. Third, awaken the bodhicitta, deeply believe in cause and effect, read and recite the Mahayana scriptures, and encourage others to practice.” It further states: “Awaken the three minds, and one will immediately attain rebirth.

These are the mind of utmost sincerity, the profound mind, and the mind that dedicates merit and makes vows. Those who fully possess these three minds will certainly attain rebirth.” This is only a brief account; everything cannot be set forth exhaustively. Practitioners should devote themselves wholeheartedly!

33. Question: Recitation of the Buddha’s name is originally an easy practice. If it is explained as above, would this not cause people to falter?

Answer: The Buddha does not speak contradictory words; it is only necessary for listeners to understand them skillfully. Faculties certainly differ in sharpness and dullness, and people’s strength varies between strong and weak. One should simply exert oneself in contemplation and devote one’s whole being to the task despite hardship. Why grieve that one lacks sufficient strength?

34. Question: Laypeople who recite the Buddha’s name are constantly constrained by various wholesome affairs. Is there a method by which these need not hinder their practice?

Answer: This depends upon whether one handles matters skillfully or unskillfully. If they are handled properly, they will present no hindrance.

35. Question: Are reciting the Buddha’s name and upholding mantras the same?

Answer: They are not the same. Mantras possess inconceivable awe-inspiring spiritual power. One need only empower their recitation in accordance with the Dharma, and the power of invocation and response will be accomplished; investigation is unnecessary. Recitation of the Buddha’s name encompasses practice and principle, nature and characteristics, the provisional and the real. These must be clarified through investigation. Therefore, the two are not the same.

36. Question: Are reciting the Buddha’s name and chanting sutras the same?

Answer: They may be said to be the same. Why? In a broad sense, although a sutra contains countless meanings of passages, sentences, and characters, none lies outside the single meaning of Buddha. As Master Tiantai said: “Whenever Buddha is spoken of, all things are already encompassed.” Thus, to recite the Buddha’s name is to be mindful of all the meanings of sutras, all the meanings of passages, all the meanings of sentences, and all the meanings of characters. Why? Because Buddha means Awakened One. A sutra states: “Supreme wondrous awakening pervades the ten directions, gives rise to the Tathagatas, and is of one equal essence with all dharmas.”

37. Question: In their proper sequence, how many levels are there in the practice of reciting the Buddha’s name, and how many critical stages are there?

Answer: In sequence, there are three levels: single-minded recitation of the Buddha’s name, investigating the mind through recitation of the Buddha’s name, and single-minded recitation in perfect unity. There are also three critical times: illness, old age, and the approach of death.

38. Question: When reciting the Buddha’s name, distracting thoughts intrude. May I ask where these distracting thoughts come from?

Answer: Within a single body there is only this one thought. The thought that recites the Buddha’s name is this thought, and distracting thoughts are also this thought; there is only this single thought. Whenever it cannot return wholly to the single thought of the Buddha, some portion of it has already strayed beyond that Buddha-thought. Distracting thoughts are precisely those thoughts outside mindfulness of the Buddha that carry the karmic seeds of worldly defilements and suddenly intrude when one is reciting the Buddha’s name.

39. Question: How can distracting thoughts be eliminated?

Answer: There is no need to eliminate them. One should simply arouse one’s spirit and place this one thought entirely upon the Buddha; the distracting thoughts will then cease.

40. Question: Although I understand this, unfortunately my mental strength is weak, and I cannot empty my mind of distracting thoughts. What should I do?

Answer: Because the power of the Way is not yet sufficient, many confused thoughts remain. One should therefore gather in the six sense faculties and gradually return to purity. If there is no other choice, temporarily employ an expedient means to dispel them. That is, when distracting and confused thoughts arise during recitation of the Buddha’s name, pay them no heed and simply continue reciting. Look directly at an image of the Buddha, or focus the mind intently upon the image of the Buddha; distracting thoughts will naturally cease.

41. Question: Practicing in this way is indeed effective at first, but after a long time distracting thoughts arise again. What should be done?

Answer: When the inner mind is turbid and external conditions are agitated, the recitation of the Buddha’s name gains no strength. One may even become tightly bound by distracting thoughts. At such a time, one should not become impatient. Simply keep the mind still and clear; from within one’s thought, raise the honored name of the Buddha; let the sound issue from the mouth; and hear each syllable clearly with the ears. Then let it flow forth again from thought, revolving continuously in an unbroken cycle without interruption. If one can do this, distracting thoughts will cease.

42. Question: This method must indeed be wondrous, but unfortunately those of dull faculties cannot practice it. What should they do?

Answer: Great Master Zhizhe established the two approaches of aspiration and aversion. Those who have newly awakened the resolve to enter the Way must arouse aspiration and aversion. If they preserve these throughout their lives, diligence will arise of itself. Although the inner mind is turbid, it will gradually become still and clear; although external conditions are agitated, the agitation will naturally disperse. When reciting the Buddha’s name, they will experience ease and joyful delight. If aspiration and aversion do not arise, there is no way to enter at all.

If people do not know how to apply themselves in practice and have many distracting thoughts while reciting the Buddha’s name, then, when reciting the first phrase “Namo Amitabha Buddha,” they should fix their attention on the syllable Na; during the second recitation, they should fix their attention on the syllable Mo; and continue in this way until reaching the word Buddha, after which they return to the syllable Na. By continuously keeping track in this manner without confusion or interruption, distracting thoughts will have no opening through which to intrude.

43. Question: When those of superior faculties recite the Buddha’s name and distracting thoughts arise, what should they do?

Answer: The Sutra of Perfect Enlightenment states: “To know that it is like a flower seen in empty space is itself to be free from transmigration; there is also no body or mind that undergoes birth and death.” How much less could there be distracting thoughts?

44. Question: I have practiced Buddha-recitation for many years; why has it not become effective?

Answer: Because the mind is not its own master but merely follows circumstances and conditions. Though one may recite for many years, how could the practice become effective?

45. Question: Whether one attains rebirth or fails to attain rebirth—wherein lie the benefit and the harm?

Answer: A single thought corresponding with Amitabha Buddha is beneficial, while the inability to relinquish even the slightest worldly condition is harmful. Correspondence is as expressed in the saying: “Those of the same sound resonate with one another; those of the same vital energy seek one another.”

46. Question: In the practice of Pure Land karma, what should be taken as the foundation, what as the cause, and what as the ultimate aim?

Answer: Practitioners of Pure Land karma should take the bodhicitta as the foundation, Buddha-recitation as the cause, and benefiting oneself and others as the ultimate aim.

47. Question: Even the merit of the smallest wholesome deed is dedicated toward the Western Pure Land. If one does not now practice Buddha-recitation but only recites sutras and upholds mantras, dedicating the merit toward the Western Pure Land, I suppose this does not contradict the teaching, does it?

Answer: Reading and reciting Mahayana sutras, although their texts and meanings are clear, is still only an auxiliary practice. The Contemplation Sutra teaches contemplation, while the Amitabha Sutra teaches holding fast to the Name; these are the principal practices. To abandon the principal practice and cultivate the auxiliary practices may indicate that one has not yet penetrated the profound principle. Do you not know that visualization and holding the Name are precisely intended to make the passage to the next life thoroughly familiar? Then, at the end of life, a response will readily be evoked. If one cultivates other practices, however, it is feared that one’s power of vows will be weak and that one may easily be swayed by other teachings, thereby obstructing rebirth.

48. Question: It is said that Buddha-recitation does not require one to maintain a lifelong vegetarian diet. Is that correct?

Answer: If you had already aroused the bodhicitta, you certainly would not need to ask this question. In ancient times, an official asked Master Mazu:

– Is it right to eat meat or not to eat meat?

Master Mazu replied:

– To eat it is the emolument of the Court Official; not to eat it is the merit of the Court Official.

These words are indeed deeply meaningful!

49. Question: Can a person who practices Buddha-recitation but does not maintain a lifelong vegetarian diet attain rebirth?

Answer: Whenever there is a minor fault, great merit can counteract that fault. If a practitioner of Buddha-recitation now seeks rebirth in the Land of Ultimate Bliss with an exceedingly earnest mind, then at the end of life, when the power of the Way surpasses the power of karma, that person will certainly attain rebirth.

50. Question: In the Dharma gateway of Buddha-recitation, I often hear such phrases as: “Attaining rebirth while carrying karma,” and “Accomplishment through ten recitations….” These truly deceive people too much!

Answer: The Buddhas do not deceive people; people only deceive themselves. What does it mean to deceive oneself? Because they rely on attaining rebirth while carrying karma, they calmly continue creating karma.

Because they rely on accomplishment through only ten recitations, they freely indulge in indolence. Do they not know that “carrying karma” means that one need not wait until the three kinds of karma have been eliminated? “Ten recitations” is spoken for busy people who have no leisure to recite more.

Practitioners of Buddha-recitation who do not understand this essential point gradually let an entire lifetime pass in vain. When the end of life arrives and the power of karma surpasses the power of the Way, what can they do? Therefore, in ordinary times one should eliminate evil karma and diligently cultivate roots of goodness, so as not to deceive oneself.

51. Question: At the end of his life, Great Master Lianchi instructed: One must “honestly practice Buddha-recitation.” Since all that is needed is honest Buddha-recitation, is there no need to study, investigate, and discuss the teachings?

Answer: “Honest” means pure and genuine, without falsity; it does not mean that refraining from study and investigation is honesty. A sutra teaches: “If no one expounds the Buddha-Dharma, then even one who possesses wisdom cannot understand it.” In worldly speech, a sincere and guileless person is called honest. A person entirely without knowledge is called a fool. Thus, “honestly practicing Buddha-recitation” does not mean foolishly practicing Buddha-recitation. Consider this carefully!

52. Question: The minds of worldly people are constantly scattered, and deluded thoughts never remain still, even for a single kshana. How, then, can one become a fool who practices Buddha-recitation without the slightest understanding?

Answer: Though such a person may be a fool, upon hearing that Buddha-recitation is good, that person immediately rejoices and knows that Buddha-recitation is good. Upon hearing that Buddha-recitation leads to rebirth in the Western Pure Land, that person immediately rejoices and knows that Buddha-recitation leads to rebirth in the Western Pure Land. In this way, one becomes a fool who practices Buddha-recitation.

Foolishly reciting today and foolishly reciting tomorrow, that person continues reciting until the end of life, when Amitabha suddenly emits light and comes to welcome and guide that person, who in an instant attains rebirth in the Land of Ultimate Bliss. Such people may be called foolish, yet they are not foolish. As for clever and calculating people, they understand everything and know about every matter.

They are busy today and busy tomorrow. If their work is of enduring merit to later generations, then nothing need be said; but otherwise, they continue bustling about until the thirtieth day of the twelfth lunar month, when suddenly their accumulated karma, towering like a mountain, appears before them. At that time they do not know what to do and can only wait to be led away.

Such people may be called not foolish, yet they are precisely the foolish ones. The Tathagata calls them “those worthy of compassion.”

53. Question: Wherein lies the fault when cultivation fails to reach the state of awakening?

Answer: Cultivation is nothing other than eliminating all defiled habitual tendencies. It is like polishing a mirror: once all dust and grime have been removed, its brightness appears. All sentient beings possess habitual tendencies and therefore revolve in birth and death.

Buddha-recitation causes the mind to return to great awakening, while habitual tendencies gradually diminish. Thus, one who attains the first fruition completely destroys the delusions of views; one who attains the second fruition destroys six grades of the delusions of thought; one who attains the third fruition destroys three further grades of the delusions of thought; one who attains the fourth fruition completely destroys the delusions of views and thought; a pratyekabuddha eliminates habitual tendencies; among bodhisattvas of the ten bhumis, each bhumi destroys one portion of ignorance; and so it is also with Equal Enlightenment and Wondrous Enlightenment.

How could we accomplish the severance of delusions attained by these noble ones? We can only beseech the Buddhas to gather us in and accept us. By following the Buddhas’ compassionate skillful means, we attain rebirth while carrying delusions.

But if deep and heavy defilements cannot be eliminated, what cultivation of the Way could this be? Greed, anger, delusion, attachment, jealousy, deceitfulness, and even falsehood, personal pursuit of fame and gain, and so forth are all adverse conditions that obstruct the Way. We are unable to eliminate them and are instead obstructed by them; therefore, our cultivation fails to reach the state of awakening.

54. Question: Intimate teachers and close friends often fear that they may drag one another into a pit of fire. To cultivate blindly and recklessly may instead create confusion. Lacking learning, reflection, and cultivation, one does not know what to rely upon in advancing or retreating. What should one do?

Answer: In the age of the Dharma’s decline, when the Dharma wanes and demons flourish, there is no need to discuss this further. Yet if one calms the mind and examines carefully, it is not that there are no good spiritual friends in the world. At such a time, one must urgently read the sutras without delay.

One need only understand the proper principles of reading sutras. For example, a Pure Land practitioner who reads sutras should first read the Pure Land sutras, investigate them thoroughly, realize their principles, and penetrate to their source; one must not be obstructed by deluded emotions and attachments. Once one clearly understands one’s own Dharma gateway, one may then read other sutras according to the strength of one’s mind.

Nowadays, many lay practitioners instead read commentaries on the Diamond Sutra. Although they cultivate Pure Land karma, they do not understand the scriptures that teach Pure Land practice. This is truly not only useless but harmful.

55. Question: The Diamond Sutra is wondrous and unfathomable, whereas the Amitabha Sutra is ordinary and contains nothing extraordinary. Comparing the two sutras, one can discern which is superior and which is inferior. What do you think?

Answer: When practitioners read the Buddha’s sutras and understand the Buddha’s meaning, it is truly improper for them to regard teachings that are wondrous and unfathomable as superior and sutras that are ordinary and unexceptional as inferior. In reading sutras and understanding their meaning, one must discover within what is wondrous and unfathomable the principle that is ordinary and unexceptional, and within what is ordinary and unexceptional discover the principle that is wondrous and unfathomable. Only one who can do so may be called a person possessing the eye of wisdom.

56. Question: The chapter on the three grades of rebirth in the Infinite Life Sutra states that arousing the bodhicitta is the key to rebirth. Why, then, do good spiritual teachers today speak to people only about Buddha-recitation without mentioning the bodhicitta?

Answer: The revised edition of Longshu’s Pure Land text omitted the phrase “arousing the bodhicitta,” so Master Yunqi corrected it. Master Sheng’an devoted himself intently to this matter and therefore composed the “Essay Exhorting the Arousal of the Bodhicitta,” whose contents are exceedingly earnest. Since ancient times, when great good spiritual teachers expounded the Buddha-recitation Dharma gate, they invariably placed the arousal of the bodhicitta first, in order to fully realize the purport of this vast Dharma gate. Yet in recent times, practitioners have become increasingly inferior; what need is there even to discuss it?

57. Question: The Infinite Life Sutra speaks at length about the five good deeds and the five evils. Is it therefore similar to the scriptures of the Lesser Vehicle?

Answer: The sutra records: “There are bodhisattvas who wish to hear this sutra but are unable to do so…” How, then, could it be a scripture of the Lesser Vehicle? You rely on the words but do not follow their meaning; how could that be acceptable? Since you have now asked, however, I shall try to explain. After all the sutras and Dharma teachings have perished, this sutra alone will remain in circulation for one hundred years to liberate those with affinities. Moreover, during the Dharma-ending age, people’s capacities will become increasingly dull. Out of profound and vast compassion, the Buddha used practical words that deluded and dull sentient beings could understand in order to instruct them. Therefore, the sutra speaks in this manner.

58. Question: Dedication of merit means claiming that one acts for all sentient beings everywhere and will liberate all sentient beings. Such an empty vow is nevertheless said to mean, “Where there is a vow, it will certainly be fulfilled.” This is truly difficult to believe.

Answer: Words spoken without sincerity are what may be called an empty vow. If there is genuine resolve, it immediately becomes a true vow. Therefore, it is said that it “will certainly be fulfilled.” If one abruptly declares, “At present I act for all beings everywhere, and in the future I shall liberate them all,” that would surely be mere empty talk. In the Avatamsaka Sutra, when the youth Sudhana traveled widely to study under fifty-three good spiritual teachers, he said: “Previously, I aroused the resolve for unsurpassed, complete, perfect awakening, but I do not yet know the bodhisattva path. How should one study the bodhisattva path and cultivate the bodhisattva practices? I have heard that the noble one is skilled in giving instruction; I beg you to teach me.”

This is the finest way to arouse the resolve and cultivate the path. That is, once the bodhicitta has first been aroused, all cultivation flows forth from the bodhicitta. Likewise, acting for all sentient beings everywhere and universally liberating all sentient beings also arise from the bodhicitta; they are genuine and not empty. In principle, what could be improper about this?

59. Question: The Amitabha Sutra states: “One cannot be born in that land through only a few good roots, merits, virtues, causes, and conditions.” Does this mean that only those possessing many may be reborn there, while those possessing few cannot?

Answer: Considering the three grades of rebirth described in the Infinite Life Sutra, this sentence refers only to the highest grade; the middle and lower grades are different.

60. Question: Is not the essential point of Buddha-recitation to uphold it in the mind? Why must it be recited aloud?

Answer: Mentally upholding and reciting the Buddha’s name accords very well with the profound essential principle. Yet reciting the Buddha’s name aloud uses the sound of the Buddha’s name as a supporting condition and benefits both oneself and others.

61. Question: Then may one recite silently?

Answer: When practicing Buddha-recitation alone, either audible or silent recitation is acceptable. When practicing together with an assembly, one must recite aloud.

62. Question: Some people hold that reciting the six-character name preserves the meaning of reverence, whereas reciting the four-character name directly invokes the name and is therefore improper because it is disrespectful. Is this so?

Answer: No such doctrine existed in ancient times. It was established in conformity with worldly views; the meaning of invoking the name does not lie in this distinction.

63. Question: Is there any benefit in practicing Buddha-recitation while drowsy?

Answer: Reciting the Buddha’s name while drowsy is merely recitation by the mouth, while the mind does not recite. One must rouse and admonish oneself and not allow drowsy Buddha-recitation to become a habit.

64. Question: People in the world commonly believe that householders who recite the Buddha’s name and chant sutras will have few children and grandchildren. Is this truly the case?

Answer: Performing good deeds brings blessings, while committing evil brings calamity; this is a natural principle. Yet it is now claimed that reciting the Buddha’s name and chanting sutras will bring misfortune. Does this mean that reciting the Buddha’s name and chanting sutras are evil deeds?

How could such reasoning be coherent? Moreover, there are by no means few people in the world who have few descendants; are all of them necessarily people who recite the Buddha’s name and chant sutras? That is an explanation according to worldly teachings.

According to the Buddha-Dharma, however, children and grandchildren arise from karmic affinities firmly formed in previous lives. If one encounters virtuous descendants, one formerly formed wholesome karmic affinities; if one encounters unworthy descendants, one formerly formed unwholesome karmic affinities. Therefore, one should know that all impermanent phenomena are like dreams, illusions, bubbles, and shadows.

65. Question: Regarding the speed of recitation, the loudness of the voice, and whether one should sit or walk, what manner is appropriate?

Answer: Reciting too slowly becomes lax and lacks strength; reciting too quickly becomes hurried and lacks ease. Gentle and measured recitation, neither slow nor fast, is steady and clear. Reciting too loudly may damage one’s vital energy; reciting too softly makes it easy to fall into drowsiness and distraction.

A voice neither loud nor soft is gentle and melodious. When practicing with the assembly in a place of cultivation, fixed periods are already established for walking recitation and sitting recitation. Once one has a general understanding of these methods, one may freely practice Buddha-recitation.

One need only recite the Buddha’s name in accordance with the Dharma; there is no need to adhere to a single fixed rule, but one should adapt harmoniously. Generally, one should sit more and walk less. Yet when fresh and alert, one should sit more; when drowsy, one should walk more.

66. Question: Recently, I heard that during a seven-day Buddha-recitation retreat, there is an afternoon practice in which participants hold incense while running and reciting the Buddha’s name, called “Competing to Seize the Western Land.” Is there such a practice?

Answer: When I first heard of this, I was involuntarily filled with shock. Can the Western Land be seized through competition? Because people do not believe in Buddha-recitation and disparage Buddha-recitation—and even those who have faith are unwilling to practice it—they are all deceived by such groundless claims. Not only do they fail to arouse the resolve for the path, but they also cause knowledgeable people to keep their distance. Alas! This is truly shocking and lamentable!

67. Question: I further ask for instruction concerning single-mindedness without confusion!

Answer: The mind is like a full, bright moon shining brilliantly in empty space, its radiance encompassing the myriad things. Since the mind is itself not mind, from where could confusion and disorder arise? Yet if one approaches through the Second Gate, it is not that there are no skillful means.

For example, there are people in the world who delight in a particular art—perhaps the qin, chess, poetry, and painting, or perhaps stringed instruments, flutes, pipes, and zithers[9]. Their minds are so earnestly absorbed in these pursuits that they take no thought even for their lives. In winter, they do not notice the cold; in summer, they do not notice the heat.

Nor do they notice fatigue, hunger, or thirst. They set aside all necessary affairs. If anyone comes to obstruct or disturb them, they become extremely angry.

If one now practices Buddha-recitation and seeks rebirth in the Western Land in precisely this manner, that is single-mindedness without confusion.

68. Question: What is the most serious illness afflicting those who practice Buddha-recitation, and what illness is most common among them?

Answer: The one point of numinous clarity is perfectly still and has never, from the beginning, had any illness. Because emotional discrimination arises, wisdom is lost, and the various illnesses immediately arise. Among them, the illness of one-sided attachment is the most serious, while the illness of craving is the most common. Yet this is not true only of the Buddha-recitation Dharma gate; all other Dharma gates are likewise. Therefore, Master Yongming Yanshou composed the one-hundred-fascicle Record of the Source-Mirror and the six-fascicle Collection on the Common Return of the Myriad Good Deeds; both are excellent medicines for curing the illness of one-sided attachment.

69. Question: Foolish people certainly suffer from the illnesses of one-sided attachment and craving, but perhaps the wise and virtuous do not?

Answer: The affliction of partial attachment and the habitual tendencies of greed are found even among the wise and virtuous, though in them they are extremely subtle. You should know that entrenched contention arises entirely from the affliction of partial attachment. The decline of the Buddhadharma is brought about entirely by greed. Whenever I think of this, tears fall before I am aware of it.

70. Question: If one wishes to avoid the sudden onslaught of the fierce waves of impermanence, what should one do?

Answer: One must rely upon great persons of ability, remain mindful of the Buddha's profound kindness, and at the same time seek everyone's assistance. In this way, though this humble person lacks merit and virtue, I would still dare to follow them as a servant.

71. Question: Now that we wish to propagate the Dharma-gate of Buddha-recitation, what should we place first?

Answer: Confucian teaching says: “In all matters, one must learn from the ancients.” It also says: “First, one must possess noble character; second, one must study the standards established by the ancients.” In our Buddhist practice, we should also follow these words and take the ancients as our models. Even if this does not accord with current circumstances, what harm is there in living from day to day in accordance with conditions?

72. Question: If we are to take the ancients as our models, please tell us which masters you mean.

Answer: Practice needs only to be concise, but its efficacy must be profound. If one wanders among a vast multitude of paths, there will be only a name without substance. Within Buddhism, there are only three masters whom everyone knows well and whose works can readily be studied and relied upon: Yongming Yanshou, Great Master Lianchi, and Dharma Master Xing'an.

73. Question: There are a great many books on Pure Land practice. We should also seek concise works that everyone can easily read. Which works are these?

Answer: Great Master Lianchi's The Dharma Flavor of Yunqi, Dharma Master Siming Zhili's Subcommentary on the Profound Meaning, and Dharma Master Xing'an's Posthumous Writings of Dharma Master Xing'an are the three essential works. Although the Collection on the Common Return of the Myriad Good Deeds is not devoted exclusively to the Pure Land, practitioners of Pure Land practice cannot do without it. As for the Record of the Mirror of the School, its text is extensive and its meaning broad; it is the greatest work discussing cultivation of the Way and likewise cannot be overlooked.

In addition, the Longshu Pure Land Text by the Song-dynasty layman Wang Rixiu and the revised edition of the Record of the Sages and Worthies of the Pure Land by the Qing-dynasty layman Peng Erlin of Wuzhong are both authentic models for practitioners of Pure Land practice. These two lay practitioners of Buddha-recitation cultivated with utmost sincerity and earnestness; both are pillars of the Dharma-gate. Recently, someone hastily carved printing blocks for the Concise Biographies of the Nine Patriarchs of the Lotus School, wishing to provide an authoritative basis for the orthodox lineage of the Lotus School.

Regrettably, however, the text is far too short and overly condensed.

74. Question: Between serving the Dharma and serving others, which should come first?

Answer: One should first attend to oneself. Why? If one does not first attend to oneself and help oneself attain thorough understanding, how can one serve others? If one has not yet attained thorough understanding, not only will one be unable to serve the Dharma and others, but one will also deceive the Dharma, deceive others, and deceive oneself. You must understand that the great matter of the Buddhadharma is of supreme importance; it is not a child's game.

75. Question: Wishing to become a teacher of others does not seem to be an evil intention. Why, then, is it a fault?

Answer: To say that one wishes to become a teacher actually means acting arbitrarily and making decisions on one's own authority, regarding oneself as awakened before one has attained awakening. Therefore, it is a fault.

76. Question: There is no need to discuss monastics receiving the precepts, but what of laymen and laywomen who wish to enter the Way?

Answer: Once they have brought forth right faith and right aspiration, they should first receive the Three Refuges. When their practice has become well established, they should resolve to receive the Five Precepts. They should also select a virtuous and qualified monastic teacher from whom to request the precepts.

As for the bodhisattva precepts, they should follow the ten major precepts and forty-eight minor precepts set forth in the Brahma Net Sutra. These are the specific forms of the precepts, and one must personally bring forth a vast resolve and receive them with reverence and sincerity. Under no circumstances should one, on a sudden impulse, casually follow someone in receiving the Buddha's precepts.

When receiving the precepts, one must bring forth a profoundly earnest mind, a reverent mind, and the mind of great bodhi, regarding the occasion as something difficult to encounter in a thousand lifetimes. One certainly should not, immediately upon hearing something, urge the other person to cite sutras and expound treatises. Such words are all untimely.

As for the sikshamana precepts, they have been erroneously transmitted on the basis of mistaken understanding.[10] There is no one to rectify this and provide instruction. How lamentable!

This humble person's wild words are not intended to obstruct supreme conditions; rather, they are meant to help arouse the supreme resolve and bring the work of the Way to fulfillment.

77. Question: If, for example, one does not receive the Three Refuges, can one still practice?

Answer: One can still practice, but one must clearly understand the reason for not receiving them. If the reason accords with right principle, then it is permissible. Otherwise, the Contemplation Sutra states: “Receiving and upholding the Three Refuges and fully observing the Five Precepts are the right causes of Pure Land practice.” This humble person would add: “If a woman wishes to receive the Three Refuges and the Five Precepts, she may also invite a teacher to her home, prepare a Dharma seat, and respectfully receive them.

78. Question: The Ten Essentials of the Pure Land and the Comprehensive Treatise on the Western Land conclude with an essay entitled “An Account of a Dream.” This is truly an extraordinary event. What do you think of it?

Answer: There is no need to discuss whether it was extraordinary. One need only remember the following final lines:

– Zhonglang said: “I never expected the joy here to be so ultimate. If, while still in the world, I had strictly observed the precepts, I would not have stopped at this place. If both precepts and wisdom are pursued urgently, the grade of one's rebirth will be the highest. If the precepts are pursued urgently, the place of one's rebirth will be very secure. If one has wisdom but lacks the precepts, one will be dragged along by the force of karma and fall among the eight classes of ghosts and spirits. I have seen fellow practitioners who met such a fate. You possess extremely profound intellectual power and wisdom, but your strength in precepts and concentration is very weak. Any realization of principle that does not give rise to precepts and concentration is merely unrestrained wisdom. When you return to the world, while your body is still healthy, practice genuinely and realize genuinely, uphold the precepts and your vows, diligently employ skillful means, and have compassion for all beings. Before long, we shall enjoy a fine reunion. Do not allow yourself to fall into another path, for that would truly be dreadful. If you cannot observe the precepts, Nagarjuna's practice of the six fasting days still remains; follow it in your practice. The precept against killing is extremely important. I have a few words to convey to our fellow students: ‘There is no possibility that one may brandish the knife every day, greedily savoring fish and meat, and still be reborn in the pure and peaceful land. Even if one expounds the Dharma eloquently like clouds and rain, what benefit could that bring to rebirth in the Pure Land?’ These are truthful words that can assist in propagating the teaching. They must be remembered!

79. Question: The Contemplation Sutra teaches that one should read and recite Mahayana sutras, but there are far too many Mahayana sutras. Which essential ones should we choose to read?

Answer: Besides the three Pure Land sutras, it is essential to read the Avatamsaka Sutra and the Sutra of Perfect Enlightenment. Other works may be read according to one's ability.

80. Question: While reciting a sutra, should one pause to contemplate and thoroughly understand its meaning, or should one continue reciting without interruption?

Answer: “Layman Pang Yun composed this verse:

When reciting sutras, understand their meaning;

Having understood their meaning, put it into practice.

If one follows the teaching of definitive meaning,

One immediately enters the city of nirvana.”

However, while reading and reciting, there is no need to pause in order to interpret the meaning. When reading and reciting, focus on becoming thoroughly familiar with the text. Later, in a quiet moment, select a sentence or a passage and contemplate and investigate its meaning. One may also consult good commentaries to aid one's understanding. After doing this for a long time, one will naturally attain realization. This is what is called understanding the meaning.

81. Question: The Diamond Sutra is highly esteemed by everyone. Why is it not included in the regular daily liturgy?

Answer: Most people who recite and practice this sutra ask this very question. This is because, after reading the Platform Sutra of the Dharma Treasure, they believe that the Fifth Patriarch taught: “One who can fluently recite the Diamond Sutra can illuminate the mind and see the true nature.” Yet from ancient times to the present, many have recited the sutra, while few have realized the mind. Why is this?

As far as this humble person understands, there is no other reason than that they have been misled by commentaries. Even if they attain some awakening, it is still merely the discriminating consciousness, attached and engaged in conceptual calculation; it is not genuine inquiry and true awakening. How could they know that they need only recite the Diamond Sutra fluently, and then, suddenly, they will realize it and ultimately find an entry?

This is why the Fifth Patriarch spoke as he did. Yet this meaning is also difficult to explain to others!

82. Question: Then do all commentaries on the scriptures deceive people?

Answer: Alas! What are you saying? Each has its own particular capacity and circumstances for which it is suited; they cannot all be grouped into a single category.

For example, the Avatamsaka Sutra has the Avatamsaka Commentary and Subcommentary and the Combined Treatise on the Avatamsaka. The Sutra of Perfect Enlightenment has the Abridged Commentary by Guifeng and the commentary by National Master Qingliang. These have always been authentic scriptural commentaries.

If one finds the texts too extensive and lengthy, one may read the Combined Treatise, in which Elder Li (Li Tongxuan) advances the teaching: “At the initial mind of the first of the Ten Abodes, one immediately attains perfect enlightenment.” This is certainly true. Chan Master Guifeng composed the Abridged Commentary on the Sutra of Perfect Enlightenment, which is truly concise, clear, and thoroughly penetrating—a wondrous Dharma teaching.

There are also many commentaries on other sutras, but they cannot all be enumerated here.

83. Question: The practice of mindfulness of the Buddha greatly depends upon favorable conditions. If someone suddenly comes without cause to harm us, or some unexpected circumstance arises to vex us and causes anger to arise, what should we do at that moment?

Answer: At that moment, contemplate impermanence and admonish yourself, whether out of fear of incurring evil karma or from the wish to preserve right mindfulness. In the collected poems of Hanshanzi, there is a verse:

Anger is the fire within the mind,

Burning down the forest of merit and virtue.

If you wish to follow the bodhisattva path,

Use patient endurance to restrain the angry mind.

If you can do this, all adverse circumstances will be dispelled.

84. Question: The practice of mindfulness of the Buddha is meant to bring liberation from the three realms. If pleasing circumstances suddenly arise to bind and drag us away, what should we do then?

Answer: First, illuminate and see through all such pleasing circumstances. Regard them as nothing good, but merely as things that deceive and destroy people. When I compare them with Amitabha Buddha’s Land of Ultimate Bliss, what significance could those circumstances possibly have? At that moment, aversion and disenchantment toward them will arise; what could remain worthy of attachment?

85. Question: If monastics wish to obtain favorable conditions, they need only perpetuate and cause the Buddha-Dharma to flourish; this is unlike the situation of laypeople. Is that correct?

Answer: To perpetuate and cause the Buddha-Dharma to flourish—how could that be easy? Those who renounce the household life with wholesome intentions should reflect very carefully and arrange those favorable conditions most appropriately. Do not misjudge cause and effect.

86. Question: People in the world create karma in earning their livelihood. Now that they have taken refuge in the Three Jewels, they fear this may be inappropriate. What, then, should they do?

Answer: This depends entirely upon one’s own skillful regulation. Because each person’s circumstances differ, it is difficult to prescribe a fixed course. Creating karma by taking the lives of sentient beings is the gravest.

If one earns a livelihood while accumulating abundant merit and virtue, there is no need for further discussion. But if one clearly knows an act is wrong and deliberately commits it, evil karma will accumulate upon evil karma; how could the mind be at peace? One should simplify one’s household affairs and find another means of livelihood sufficient to avoid hunger and cold, thereby escaping the words “creating evil karma.” Would this not be good?

Wealth and poverty are determined by destiny; one should harbor no doubt about this. Mindfulness of the Buddha concerns the great matter of birth and death; one must not be mistaken about it.

87. Question: Please offer another word of instruction concerning the inability to attain single-mindedness in mindfulness of the Buddha.

Answer: As I often see it, practicing mindfulness of the Buddha does not necessarily require uninterrupted exertion throughout all six periods of the day and night. It is enough to practice during one period for the time required to burn two or three incense sticks. If there are other matters to attend to, arrange them properly before practicing mindfulness of the Buddha. Once the mind is free from worry, pay no heed to the myriad affairs. Then sit down upon the meditation cushion, rouse your spirit, and urgently bring forth a single thought focused solely upon the Buddha. Recite phrase after phrase without interruption. Practicing thus, how could it be difficult to attain single-mindedness within the time required for one or two incense sticks?

88. Question: During ordinary daily activities, I also wish to attain single-mindedness in mindfulness of the Buddha, but I cannot. Please offer a few words of instruction.

Answer: The single-mindedness discussed here differs from the single-mindedness described earlier. Why? In the former case, one need only pay no heed to anything whatsoever, and single-mindedness is attained.

This is single-mindedness when there are no affairs to distract the mind. Yet everyone has affairs, and when there are affairs, how could one not be concerned with them? Even if one arranges everything beforehand, one merely sets it aside temporarily; how could one keep everything arranged forever?

If affairs cause thoughts to arise and thereby prevent single-mindedness, then one would never attain single-mindedness during ordinary daily activities. How could that be reasonable? You should understand that not dividing the mind in two is itself single-mindedness.

What does it mean not to divide the mind in two? It means that, although myriad affairs may come as they will, one allows thoughts to arise in response to them, calculating, organizing, and arranging as necessary. Yet the resolve to be mindful of the Buddha and seek rebirth in the Pure Land remains firm and courageous, unmoved and unshaken.

It is thus when affairs are present and thus when no affairs are present, neither increasing nor decreasing. This is called not dividing the mind in two, and not dividing the mind in two is precisely single-mindedness. This is single-mindedness amid affairs that distract the mind.

89. Question: I was very pleased to receive the preceding instruction. Yet that is only single-mindedness in which there is single-mindedness, not single-mindedness in which there is no single-mindedness; it does not accord at all with the principle of single-mindedness. What do you think of this?

Answer: If you regard single-mindedness without single-mindedness as truly according with the principle of single-mindedness, you have fallen into the view of annihilationism. Do you not know that attachment to existence, attachment to nonexistence, attachment to both existence and nonexistence, and attachment to neither existence nor nonexistence are all frivolous conceptual proliferations? Now, pay no heed whatsoever to existence or nonexistence; simply be mindful of the Buddha and seek rebirth in the Pure Land. Moreover, do not perceive existence, do not perceive nonexistence, do not perceive neither existence nor nonexistence, and do not perceive both existence and nonexistence. I see only that the mind mindful of the Buddha and seeking rebirth in the Pure Land is clearly unobtainable.

90. Question: Since sentient beings have differing capacities and dispositions, how can they all return to the right path?

Answer: Most who study the Way have good teachers or worthy friends. Yet they must choose an accomplished master. The ancients once said: “If at the outset you do not encounter an accomplished master, you will grow old and become useless.” Since this concerns the spiritual cultivation of an entire lifetime, is it not exceedingly important?

In ancient times, upon encountering an accomplished master or exemplary patriarch of the school, practitioners would forget themselves and entrust their lives to that master. Thus, they easily returned to the right path and easily brought their practice to fulfillment. People today slight their teachers and patriarchs and utterly lack a mind that seeks the Way.

When they find a teacher who accords with their conduct, they continue to associate with him. But if something goes even slightly against their wishes, they immediately keep their distance. Therefore, few people penetrate the right path, to say nothing of accomplishing their practice!

91. Question: Su Dongpo always carried an image of Amitabha Buddha with him wherever he went. It may be said that his aspiration in mindfulness of the Buddha was very earnest. Why, then, was he not reborn in the Pure Land?

Answer: Long ago, Su Dongpo painted an image of Amitabha Buddha. Whenever anyone asked him about it, he replied: “This is Shi’s warrant for the Western Land.” From this, one can see his earnest aspiration to seek rebirth in the Land of Ultimate Bliss. Yet as he approached death, someone asked him about rebirth in the Western Land. Su Dongpo replied: “It is not that the Western Land does not exist, but I cannot apply myself to the practice now.” Thus, there is no account of his having attained rebirth there.

Alas! Precisely when he needed to apply himself diligently, he instead said that he could no longer do so. Was the layman not mistaken?

Judging from his disposition, Su Dongpo was a man of extraordinary literary talent who had read a great many Buddhist scriptures and treatises. He believed that he must surely attain some wondrous and perfect teaching before he could be esteemed as an adept. If he had genuinely practiced Buddha-recitation, how would he have differed from ordinary men and women?

It seems that he was unwilling to accept this. Unfortunately, in ordinary times he had never thoroughly penetrated that wondrous and perfect teaching; thus, when the moment came, he tried awkwardly to arrange matters and could only say, “Now I am unable to apply myself.” At the approach of death, the best course for a practitioner of Buddha-recitation is still to remain calm and sincere and recite the Buddha’s name single-mindedly.

If one delights in marvels and extraordinary attainments, this is called trying to be clever and thereby making matters clumsy. Su Dongpo may serve as a mirror in which we examine ourselves.

92. Question: If, at the approach of death, a practitioner of Buddha-recitation sees no auspicious signs and doubt arises in the mind, what should be done then?

Answer: At the approach of death, auspicious signs may appear, such as knowing beforehand the time of one’s death, seeing lotus flowers, hearing celestial music in empty space, or having an extraordinary fragrance fill the room. All these arise through spiritual response. Yet they may be hidden or manifest; there is no fixed rule.

One must understand that when the cause is genuine, the fruit will be genuine, so there is no need for doubt. At that time, one should simply relinquish all distracting thoughts and strive to recite the Buddha’s name single-mindedly. If, at the approach of death, one recites the Buddha’s name vigorously and without interruption, even one who has committed the ten evil deeds may still attain rebirth in the Pure Land—how much more so one who has ordinarily made vows and cultivated Buddha-recitation?

93. Question: Can practitioners of Pure Land practice determine whether or not they will attain rebirth at the time of death?

Answer: One must examine how that person conducted his practice while alive. To discuss the result in accordance with the cause is an unfailing principle. The determination may also be based on the state manifested at the approach of death.

If auspicious signs appear, there is no need for further discussion, but they must accord with what is taught in the sutras. If the signs are confused and incongruous, then even if they seem favorable, they are not genuine. In brief, one whose right mindfulness is clear will certainly display an air of serenity, freedom, and self-mastery.

One will assuredly not exhibit weakness, listlessness, or alternating states of consciousness and delirium. At that time, one will manifest only an appearance of transcendence and freedom from obstruction. How could this resemble a lamp whose oil has been exhausted, flickering just before it goes out?

With my own eyes, this humble one witnessed that wondrous state when my root master passed away.

94. Question: A person’s conduct and practice during life may vary between earlier and later periods and may differ in goodness and badness. What should be taken as the standard?

Answer: There is no need to discuss whether the earlier period was good and the later period bad, or whether the earlier period was bad and the later period good. Simply take the final period of cultivation as the standard.

95. Question: Can demonic disturbances occur in the Pure Land Dharma-gate?

Answer: How could there be no demonic disturbances? Yet few practitioners are deluded by them, while many deceive themselves. They are unwilling to calm their minds and examine themselves, and they do not draw near to the virtuous for the sake of the Way. Inwardly, they are filled with faults; outwardly, they force themselves to assume the appearance of practitioners. Such self-deception is itself a demonic disturbance.

96. Question: Buddha-recitation is certainly a good practice, but it is not suitable for young women. What do you think of this?

Answer: Cultivation is the common concern of all sentient beings; there is no one for whom it is unsuitable. The words “all sentient beings” include even birds and beasts, hell beings, and hungry ghosts. Bodhisattvas assume bodies in accordance with each kind of being, often taking birth among birds and beasts or among hell beings and hungry ghosts in order to teach and transform them, enabling them all to accomplish the Buddha Way.

Is this not suitable for all? We have been born among human beings; whether male or female, monastic or lay, old or young, we should all begin cultivation early. Why?

Because animals, hell beings, and others bear profound and heavy karmic obstructions, making cultivation extremely difficult, whereas it is easier for human beings. If we fail to cultivate where it is easy and instead allow our lives to pass in vain, that would truly be regrettable.

It is incorrect to claim that young women are unsuited to this Dharma-gate of cultivation. When listing those in the assembly, the sutras often mention maidens. Are maidens not young women? The Buddha deemed it suitable for them; how could we deem it unsuitable? Lay practitioners must conduct themselves in accordance with the true Dharma. They should not rashly heed the words of foolish people, chase after external conditions, and waste their efforts to no benefit.

To cultivate the practice of Buddha-recitation, one should keep in the home the scriptures and books mentioned above. If a woman is unable to read, someone should be invited to explain them to her. She should contemplate their meaning according to her capacity.

She should maintain a regular daily practice and constantly make vows for rebirth. If there is a person of genuine virtue outside the household, that person should be invited to the home to give explanations. Those who possess genuine virtue come solely for the sake of the Dharma and certainly will not deceive practitioners.

If, for example, the household is poor and lacks necessities, then even while busy earning a livelihood, one should set aside a few free moments to recite the Buddha’s name and constantly vow to attain rebirth in the Pure Land. Thus, whether rich or poor, noble or lowly, male or female, old or young, everyone can recite the Buddha’s name, and it is eminently suitable for all.

97. Question: What should one do if the household is not peaceful and quiet while one recites sutras and the Buddha’s name, and one is also unable to observe silence?

Answer: For worldly people, money is of the greatest importance. Suppose a large sum of money is about to come into one’s possession but has not yet been secured in one’s hands; one will be restless day and night. Because of that unbidden restlessness, one will no longer think of anything else.

Now, when reciting the Buddha’s name and seeking rebirth in the Pure Land, why should one fear a lack of peace and quiet? It is because the resolve to recite the Buddha’s name and seek rebirth in the Pure Land is not as earnest as the mind that thinks about money. It should not be so!

Why would it be impossible to remain constantly mindful of the Buddha and recite his name precisely amid unrest? As for observing silence, while performing Buddhist practices such as reciting sutras, making prostrations, and practicing repentance, there is absolutely no reason why one cannot observe silence. In one’s present cultivation, why would it be impossible to arouse oneself and diligently recite sutras and the Buddha’s name precisely when one has not yet succeeded in observing silence?

When one’s resolve for the Way is focused, vigorous, and penetrating, who would be unable to observe silence?

98. Question: What is the principle of the Three Teachings sharing a common source, which lay Buddhists often promote?

Answer: Nowadays, as soon as literary scholars give rise to faith in the Buddha, whenever they open their mouths they invariably speak of the Three Teachings sharing a common source. Yet each of the Three Teachings has its own tradition, its own principles and rules, and its own ultimate truth. How, then, can they be said to be the same?

As for their ultimate truths being identical: when Buddha Shakyamuni was newly born, he immediately took seven steps, pointed one hand toward heaven and the other toward earth, and declared, “Above heaven and below heaven, I alone am the Honored One.” By saying, “I alone am honored,” it is understood that no one is equally honored. Thus, it is known that the Buddha’s ultimate truth is indeed unequaled by any other principle.

This statement is made according to the definitive meaning, not the provisional meaning. In terms of position, the Buddha abides at the source; a thousand rivers and ten thousand streams all issue from that source. You should reflect very carefully upon this.

Only by returning to the one source can they be called the same.

There is no need now to waste words in this way. The Surangama Sutra states: “One gateway of transcendent liberation, one wondrous path of adornment.” Whenever one cultivates a single Dharma gateway, one must enter through that gateway. Since we now cultivate Buddha-recitation, we should enter through the gateway of Buddha-recitation and not allow another gateway to be intermingled with it, much less the Three Teachings.

This humble one once said: “As for Buddhism and Confucianism, their principles for study are always compatible, but in their ultimate aims there is a distinction between the supramundane and the mundane.” I also said: “The doctrine that the Three Teachings share a common source may not be entirely without basis, but you need only reach the Land of Ultimate Bliss; then, without needing to speak of the Three Teachings, the immeasurable Dharma teachings of each of the immeasurable worlds throughout the ten directions will all flow forth from your own nostrils.

Our Buddha’s teaching truly possesses such an ultimate principle, fully recorded throughout the sutras, whereas other books do not.”

99. Question: To say that the Three Teachings share a common source does no harm to the Buddha’s Way. Why take such pains and expend so many words debating it?

Answer: Followers of esoteric schools and non-Buddhist paths often steal the Buddha’s words and use them to delude people of the world. This is truly a great calamity. As for Confucianism and Buddhism, Buddhism benefits Confucianism, while Confucianism in turn renders service to Buddhism.

Viewed through the Buddha’s wisdom, although they may be divided into two distinct paths, they certainly do not obstruct one another. Yet Confucian scholars inclined to study Buddhism first encounter the profound principles of Confucianism; when they later hear the phrase “The Three Teachings share a common source,” they immediately suppose that Buddhist principles are merely the same. Consequently, they refuse to investigate further, lose the opportunity to advance in cultivation, and ultimately remain deluded, unable to penetrate the true source of the ocean of teachings.

They fail to fulfill the supreme conditions, and the other shore becomes an empty hope. Thus, the claim that the Three Teachings share a common source actually deceives people. It is for this reason that, having no alternative, I must address it.

The primordial chaos of Confucianism and the Three Calamities of Buddhism are alike in being obscure states. When the Three Calamities arrive, the worlds are all destroyed, becoming empty, with nothing remaining. The great sages and worthies of Confucianism were truly not ordinary beings; rather, they were saints and sages from beyond the Three Realms who came here and manifested bodies according to the various kinds of beings in order to help people and liberate the world. They were never truly sunk in samsara. Therefore, one cannot hastily say that they had fallen.

100. Question: I have now heard the general purport of the Pure Land Dharma gateway of Buddha-recitation and rebirth presented in this way. I now ask you to summarize its essential points so that both the foolish and the wise in the world may understand them, and all who have eyes may see and know them.

Answer: Generally speaking, faith, practice, and vow are the three essential conditions of the Pure Land Dharma gateway. In my view, however, the two gateways proposed by the ancients—delighting in the Pure Land and growing weary of the Saha world—are the most important. Yet even these are insufficient.

Unless one takes the matter earnestly, delight and weariness will be mere empty words. Thus, understand that delight and weariness, together with earnest practice, may be called the essential within the essential; these are truly the crucial points. In what should one delight?

One should delight in Buddha-recitation and delight in the Western Land. If one truly delights in them, one’s mind will certainly seek them with utmost earnestness. Of what should one grow weary?

One should grow weary of the Saha world and grow weary of birth and death. If one truly grows weary of them, one’s mind will certainly wish to depart far from them. Delight necessarily entails weariness, and weariness necessarily entails delight.

There can be no weariness without delight, nor delight without weariness. Only when delight and weariness have reached their utmost degree will “faith” certainly be genuine, “practice” certainly be focused and pure, and “vow” certainly be earnest.

If delight and weariness have not reached their utmost degree, then even if there is faith, that faith will necessarily be shallow; even if there is practice, that practice will not be focused; and even if there is a vow, that vow will not be earnest. Therefore, if one wishes to encourage people to give rise to genuine faith, cultivate focused practice, and establish a true vow, one should first show them the gateway of taking the utmost delight in Buddha-recitation and seeking rebirth in the Western Land, and of feeling the utmost weariness toward the Saha world of the Five Turbidities.

Only thereafter should one inspire genuine faith, bring focused practice to maturity, and fulfill the true vow. Finally, one should exhort them to undertake their cultivation earnestly. Of those who practice Buddha-recitation in this way, not one has failed to attain rebirth.

These words are neither abstruse nor crude; their principles are neither obscure nor mistaken. Both the wise and the foolish can understand them, and all who have eyes can see and know them.

The questions and answers now being complete, I single-mindedly dedicate the merit and respectfully speak this verse:

With the mind of great compassion,

I proclaim the Dharma of Buddha-recitation.

Reverently I pray that the Three Jewels

Will compassionately bless and protect me.

May this firefly’s light

Be transformed into a lamp of wisdom,

Illuminating the whole world

And guiding people to single-minded Buddha-recitation.

Reciting the Buddha’s name, may they vow to attain rebirth,

Then return to liberate sentient beings,

Attain the Stage of Non-retrogression,

And proceed directly to the realization of bodhi.

Notes:

1. The Three Subtle Aspects and Six Coarse Aspects: The Three Subtle Aspects are the aspect of karma arising from ignorance, the aspect of the perceiving subject, and the aspect of the perceived realm. The Six Coarse Aspects are the aspect of cognition, the aspect of continuity, the aspect of grasping, the aspect of assigning names and words, the aspect of producing karma, and the aspect of suffering caused by karmic bondage. These are the nine fundamental aspects of all deluded phenomena arising from fundamental ignorance.

[1] The thirtieth day of the twelfth lunar month: the last day of the year, used as an analogy for the time of death.

[2] Master Shizi Lin: that is, Chan Master Tianru Weize.

[3] Daoist Shuiyun: that is, the sramana Wukai.

[4] The Three Schools: There are two explanations: a. the characteristics of dharmas, the refutation of characteristics, and the nature of dharmas; b. real dharmas, provisional names, and the Perfect Teaching.

[5] Correct exposition: the establishment of a correct doctrine, or accurate discussion that does not deviate from the central tenets.

[6] The three Pure Land sutras: the Amitabha Sutra, the Infinite Life Sutra, and the Contemplation Sutra of the Buddha of Infinite Life.

[7] The Three Contemplations: contemplation of emptiness, contemplation of provisional existence, and contemplation of the Middle are the Three Contemplations of the Tiantai school.

[8] The Four Dhyanas and Eight Samadhis: The Four Dhyanas: the First Dhyana, Second Dhyana, and Third Dhyana are the Four Dhyanas belonging to the Form Realm. The Eight Samadhis comprise the four samadhis of the Form Realm mentioned above and the four samadhis of the Formless Realm: the samadhi of the sphere of infinite space, the samadhi of the sphere of infinite consciousness, the samadhi of the sphere of nothingness, and the samadhi of the sphere of neither perception nor non-perception.

[9] Silk, bamboo, pipes, and strings: “silk” refers to instruments with silk strings; “bamboo” and “pipes” refer to vertical and transverse flutes; “strings” refers to zithers.

[10] Siksamana: the precepts for women who have entered monastic life; they are now conferred upon laywomen, and thus this is said to be an error.