念佛鏡

In perfecting Complete and Right Awakening, the ocean of wisdom is exhausted in employing boundless skillful means to respond universally to every capacity. To break through the mountain of delusion, there must be a path; compassionate words are proclaimed everywhere. Those who hear the Way realize the three emptinesses; its wondrous meanings are all clearly distinguished, and those who enter with faith understand the eight truths distinctly.

It sets forth the sudden and gradual teachings of the Five Vehicles and receives both the noble and the ordinary. Those who know the Way immediately reach the Land of Eternal Bliss, while those who are deluded concerning its purport remain forever submerged in the realm of samsara. Therefore, the Tathagata, adapting to beings’ capacities, bestowed the essential method of cultivation, pointing directly toward the West, opening the Dharma-gate of the Land of Bliss, and revealing the name of Amitabha Buddha.

Thus, humans and devas alike look up to it, and ordinary beings and sages alike return to it; they enter the true harbor of the Pure Land and realize the direct and expedient path into the nirvana of the pure nature. The practice-gate of the Pure Land is exceedingly simple, yet its merit is most profound. Since ancient times, renowned worthies have all followed the Dharma-gate of mindfulness of the Buddha.

When Masters Huichi and Huiyuan reached the end of their lives, welcoming assemblies filled the whole of space. When Masters Daochuo and Daozhen reached the end of their lives, celestial music welcomed them to the Western Land of Bliss. The auspicious responses experienced by men and women who practiced mindfulness of the Buddha cannot be fully recounted.

Monks and nuns who practiced mindfulness of the Buddha were met by successive ranks of the noble assembly, who emitted light and guided them forth without end. These matters are clearly recorded in biographies and are not transcribed here. This Mirror for Practitioners of Mindfulness of the Buddha now illuminates the various questions of those who practice mindfulness of the Buddha and completely resolves all doubts.

Those who cultivate according to it will certainly escape the suffering of samsara. In comparing teachings to eliminate every doubt and using the sacred teachings as evidence, nothing is clearer than the Mirror of Mindfulness of the Buddha. So that practitioners of mindfulness of the Buddha may understand clearly, eleven chapters are provisionally established to explain it.

Chapter One

Exhortation to Practice Mindfulness of the Buddha

The Buddha is the Great Teacher of the Three Realms and the compassionate father of the four kinds of birth. Those who take refuge in and trust him extinguish offenses as numerous as the sands of the Ganges; those who invoke and recollect him obtain immeasurable blessings. Whoever wishes to practice mindfulness of the Buddha must arouse faith.

Those without faith cannot obtain its benefits. Therefore, a sutra states: “Faith is the first step in entering the Way.” Although the wise employ wondrous and ultimate skillful means, they too must first have faith and only afterward respectfully put them into practice. Thus, the Amitabha Sutra says: “Those who have faith should aspire to be born in that land.” This is the exhortation to faith given by our Fundamental Teacher, Shakyamuni Buddha.

That sutra also says: “You should believe these words praising inconceivable merit.” The Buddhas throughout the six directions all likewise exhort beings to have faith. The Lotus Sutra also says: “By following the sutra, one is able to enter through faith.” The Treatise on the Ten Stages says: “If those who have planted roots of goodness harbor doubt, the flower will not open. When their faith is pure, the flower immediately opens, and they immediately behold the Buddha.” Indeed, those without faith are like a cart whose wheels lack linchpins: it cannot travel far.

For those who possess faith, their words accord with true principle; when principle is true, the Way is accomplished. Dharma Master Sengzhao taught: “The faithless cannot receive the transmission.” Venerable Daxing said: “The Dharma-gate of mindfulness of the Buddha makes no distinction between monastics and laypeople, men and women, the noble and lowly, or the rich and poor. One need only possess complete faith to enter the Way.”

Question: Faith has already been discussed. May I ask what Dharma one must believe in?

Answer: A person of faith believes according to the sutras: believe that mindfulness of the Buddha leads to birth in the Pure Land; believe that mindfulness of the Buddha certainly extinguishes offenses; believe that mindfulness of the Buddha will certainly receive the Buddha’s confirmation; believe that mindfulness of the Buddha will certainly receive the Buddha’s protection and blessing; and believe that, when a practitioner of mindfulness of the Buddha approaches the end of life, the Buddha himself will come to welcome them.

Believe that anyone who practices mindfulness of the Buddha with faith will attain rebirth there. Believe that those reborn through mindfulness of the Buddha in the Pure Land will certainly attain the thirty-two excellent marks. Believe that those reborn through mindfulness of the Buddha in the Pure Land will certainly attain the stage of non-retrogression.

Believe that those reborn through mindfulness of the Buddha in the Pure Land will certainly attain joyful adornments. Believe that those reborn through mindfulness of the Buddha in the Pure Land will certainly attain immeasurable longevity. Believe that those who practice mindfulness of the Buddha and are born in the Pure Land will have the bodhisattvas as companions.

Believe that those born in the Pure Land will never be separated from the Buddha. Believe that those born in the Pure Land are transformationally born upon lotus pedestals. Believe that Amitabha Buddha is presently teaching the Dharma.

Believe that those born in the Pure Land will not fall into the three evil destinies. Mindfulness of the Buddha is taught because, according to the Contemplation Sutra, a single thought of the Buddha certainly extinguishes grave offenses of birth and death accumulated over eight billion kalpas and also brings wondrous merit equal to eight billion kalpas. This is what the Buddhas throughout the six directions exhort beings to believe.

Venerable Daxing taught practitioners of mindfulness of the Buddha: when the mind simply trusts in the Buddha, the Buddha immediately knows it because the Buddha possesses the divine power of knowing others’ minds; when the mouth invokes the Buddha’s name, the Buddha hears it because the Buddha possesses the divine ear; and when the body bows reverently to the Buddha, the Buddha sees it because the Buddha possesses the divine eye.

This is Venerable Daxing’s exhortation to have faith in mindfulness of the Buddha.

Faith is also like a person planting a tree’s seed deep in the earth. Because its roots are firm, it is not moved when the wind blows, and ultimately it bears fine fruit that relieves people’s hunger and thirst. Practitioners of mindfulness of the Buddha are likewise.

They need only possess profound faith to reach the West, attain Complete and Right Awakening, and extensively aid those in danger and distress. Those without faith, even if they enter a treasury, will leave empty-handed without obtaining anything! Therefore, a sutra says: “When bodhisattvas of the Ten Stages arouse faith and practice mindfulness of the Buddha, even if they later encounter adverse conditions that threaten to destroy their bodies and take their lives, they would rather suffer death than lose their faith.” Thus, the Vimalakirti Sutra says: “Profound faith is firm and steadfast like vajra; the precious Dharma shines everywhere like a rain of amrita.” Therefore, practitioners of mindfulness of the Buddha must have profound faith.

The Treatise on Supreme Life says: Mindfulness of the Buddha has five gates. Why are they called five? 1- The Gate of Reverent Prostration means that the bodily karma is devoted exclusively to bowing to Amitabha Buddha. 2- The Gate of Praise means that the verbal karma is devoted exclusively to invoking the name of Amitabha Buddha. 3- The Gate of Aspiration means that, with all merit from bowing and recollection, one wishes only to seek birth in the Land of Bliss. 4- The Gate of Contemplation means that, whether walking, standing, sitting, or lying down,

one contemplates only Amitabha Buddha so as to be swiftly born in the Pure Land. 5- The Gate of Dedication means that one dedicates the merit from mindfulness of the Buddha and bowing to the Buddha solely toward the aspiration for birth in the Pure Land and the swift attainment of unsurpassed bodhi.

This is precisely the essential Dharma-gate of mindfulness of the Buddha taught in the Infinite Life Sutra.

The Infinite Life Sutra also says: “Practitioners of mindfulness of the Buddha have four methods of cultivation. Why are they called four methods of cultivation? 1- Long-Term Cultivation means that, once one arouses the resolve to practice mindfulness of the Buddha, one continues without interruption until one is born in the Pure Land and attains Buddhahood, never retreating. 2- Cultivation in the Place of Reverence means facing directly toward the West and concentrating one’s thoughts there without shifting. 3- Uninterrupted Cultivation means devoting oneself exclusively to mindfulness of the Buddha, without allowing other miscellaneous wholesome practices to interrupt it and without allowing the miscellaneous evils of greed, anger,

and delusion to interrupt mindfulness of the Buddha. 4- Exclusive Cultivation means not adding various miscellaneous wholesome practices that interrupt mindfulness of the Buddha.

Why is this so? Because miscellaneous wholesome practices performed over many kalpas are difficult to bring to fulfillment, as they rely upon one’s own power. By contrast, practitioners of mindfulness of the Buddha are born in the Pure Land after one to seven days, abide in the stage of non-retrogression, and swiftly attain unsurpassed bodhi.

Because they rely upon the power of Amitabha Buddha’s fundamental vows, they swiftly attain fulfillment. Therefore, it is called Exclusive Cultivation.”

Based on the section concerning the highest grade of rebirth in the Contemplation Sutra, which exhorts people to practice mindfulness of the Buddha, it is said: “If there are sentient beings who aspire to be born in that land, they must give rise to three kinds of mind, and they will immediately attain rebirth there. What are these three? 1. The Sincere Mind: With bodily karma, the practitioner exclusively bows to Amitabha Buddha; with verbal karma, exclusively recites the name of Amitabha Buddha; and with mental karma, exclusively has faith in Amitabha Buddha.

Until rebirth in the Pure Land and the attainment of Buddhahood, the practitioner never gives rise to a mind of retrogression. This is called the sincere mind. 2. The Profound Mind means truly giving rise to faith, exclusively being mindful of the Buddha’s name, vowing to be born in the Pure Land, and taking the attainment of Buddhahood as one’s appointed goal, without ever again giving rise to doubt or uncertainty.

Therefore, it is called the profound mind. 3. The Mind That Dedicates Merit and Gives Rise to the Vow means that, with all the merit gained through bowing and recitation, one aspires solely for rebirth in the Pure Land and the swift attainment of unsurpassed bodhi. Therefore, it is called the mind that dedicates merit and gives rise to the vow.” This is the method for attaining rebirth in the highest grade.

The Manjusri Prajnaparamita Sutra says: “Without contemplating marks or appearances, exclusively reciting the Buddha’s name is the practice of the Samadhi of One Practice. Those who wish swiftly to attain Buddhahood should also practice this Samadhi of One Practice. Those who wish to perfect omniscience should also practice this Samadhi of One Practice. Those who wish to behold the Buddha should also practice this Samadhi of One Practice. Those who wish to be born in the Pure Land should also practice this Samadhi of One Practice.” This is precisely the teaching in the Manjusri Prajnaparamita Sutra that reveals the method of attaining rebirth through mindfulness of the Buddha.

The Amitabha Sutra says: “O Sariputra! If any good man or good woman hears of Amitabha Buddha and then holds fast to his name for one day, or two days, up to seven days, with single-mindedness and without confusion, when that person’s life is about to end, Amitabha Buddha and the assembly of sages will appear before that person. At the time of death, that person’s mind will not be inverted, and that person will immediately attain rebirth in the Land of Ultimate Bliss of Amitabha Buddha.” This is the method of attaining rebirth through mindfulness of the Buddha taught in the Amitabha Sutra.

Question: If practicing mindfulness of the Buddha for one day enables one to attain rebirth in the Pure Land, why is there any need to continue for seven days?

Answer: The words “one day up to seven days” all indicate the period leading up to death and rebirth in the Pure Land: swiftly, it takes one day; slowly, it takes seven days. This is the method for attaining rebirth in the highest grade taught in the Amitabha Sutra. The Contemplation Sutra says: “Concerning the lowest level of the lowest grade of rebirth, there may be sentient beings who have committed unwholesome acts such as the five heinous offenses and the ten evils.

Because of their evil karma, these foolish people must fall into the evil realms and undergo immeasurable suffering for many kalpas. When such a person’s life is ending, the person encounters a good spiritual friend who teaches the recitation of the name of Amitabha Buddha. Through ten recitations, the person’s offenses are eradicated and the person attains rebirth.” This is the method of rebirth for those of the lowest level of the lowest grade.

The Infinite Life Sutra says that even with a single thought, one immediately attains rebirth in the Pure Land. This is the method of rebirth for those of the lower grade.

Question: Thus, from one to ten recitations pertains to the lower grade, while from one day to seven days pertains to the highest grade—is that correct?

Answer: Yes. From one to ten recitations is a small number of recitations, so the merit is also small; therefore, one is born in the lowest grade. From one day to seven days involves many recitations, so the merit is also great; therefore, one is born in the highest grade. Furthermore, from one to ten recitations refers to those who give rise to the aspiration late, while from one day to seven days refers to those who give rise to the aspiration early. Even so, whether through one to ten recitations or through one to ten days, one attains rebirth in the Pure Land, equally abides in the stage of non-retrogression, and proceeds directly to unsurpassed bodhi.

Furthermore, the mindfulness of the Buddha practiced by a person is like the crying of a child. Upon hearing it, the parents quickly come to the child’s aid; if the child is hungry, they give it food; if the child is cold, they give it warm clothing. This is accomplished through the power of the parents, not through the strength of the child.

One who practices mindfulness of the Buddha is likewise. One need only be mindful of the Buddha. The Buddha, the Great Compassionate One, hears the call and immediately comes to the rescue.

Where there is the karma of offenses, the Buddha helps eradicate those offenses; where there is illness, the Buddha helps bring healing; where there are obstacles, the Buddha destroys them all, just as parents nurture their child. The Lotus Sutra says: “All sentient beings are my children, and I am your father. For many kalpas you have endured the torment of burning suffering; I eliminate it all and lead you out of the three realms.” Those who cultivate the Buddha’s path must practice mindfulness of the Buddha.

The Vimalakirti Sutra says: “To eliminate afflictions, one must possess right mindfulness.” Mindfulness of the Buddha is right mindfulness present before one.

Chapter Two

Self-Power and Other-Power

Question: The treatises say that the Dharma methods taught by the Buddha are numerous beyond measure. May I ask which methods rely on self-power and which rely on other-power?

Answer: The Tathagata taught as many as eighty-four thousand Dharma gates. Only the Dharma gate of mindfulness of the Buddha relies on other-power; all the other Dharma gates, generally speaking, rely on self-power.

Question: According to the sutra teachings, how long does cultivation through self-power take to reach attainment? How long does cultivation through other-power take to reach attainment?

Answer: According to the Buddhist sutras, practitioners of self-power, from the time they first give rise to the aspiration, must pass through one great asamkhya kalpa before reaching the first bhumi. They must then pass through another great asamkhya kalpa before becoming bodhisattvas of the eighth bhumi. Advancing further, they must pass through another great asamkhya kalpa before reaching the stage of a bodhisattva of Equal Enlightenment. Such is the path and duration of cultivation for practitioners of self-power.

Regarding other-power, according to the Dharma gate of mindfulness of the Buddha, the Amitabha Sutra says: “Swiftly, in one day; slowly, in seven days: by being mindful of Amitabha Buddha, one is reborn in the Pure Land as a bodhisattva of the eighth bhumi.” Why is this so? It is because one rides upon the power of Amitabha Buddha’s fundamental vow. The Amitabha Sutra also says: “All sentient beings born in the Land of Ultimate Bliss abide in the stage of non-retrogression.” This stage of non-retrogression is attained only by bodhisattvas of the eighth bhumi.

Question: What are the respective conditions of practitioners of self-power and practitioners of other-power?

Answer: Allow me to illustrate this with an analogy. A practitioner of self-power is like a child who has been appointed to an official post and must travel to the capital to assume office. To reach the capital, the child must traverse a road a thousand miles long, yet the child is only three years old. If the child were to travel to the capital alone, it could never arrive, because it is too young and weak. The Dharma gates that exclusively cultivate self-power are likewise. Because these Dharma gates must be cultivated for many kalpas before attainment is reached, they are like a child trying to reach the capital alone: relying solely on its own strength to make the journey, it could never arrive.

A practitioner of a Dharma gate of other-power is like a child who, although young, follows its parents and is carried by a carriage drawn by horses or elephants; therefore, before long, the child reaches the capital to assume official office. Why? Because the child succeeds by relying on other-power. A practitioner of mindfulness of the Buddha is likewise. When life is about to end, relying on the power of Amitabha Buddha’s vows, the practitioner is born in a single thought in the Western Pure Land and attains the stage of non-retrogression. It is like parents bringing a carriage drawn by elephants or horses to carry their child, who before long reaches the capital and assumes official office.

A practitioner of a method of self-power is like a poor person who goes to work for another poor person, expending great effort but receiving very little money. The Dharma gates cultivated through self-power are likewise: much effort is expended, but little merit is obtained. A practitioner of other-power is like a poor person who enters the service of a wealthy prince, doing very little work yet receiving a great deal of money.

Why? Because, owing to the prince’s wealth, the wages paid are very generous. One who practices mindfulness of the Buddha is likewise.

By relying on the power of the Buddha’s vows, one exerts very little effort yet gains immense merit. One need only practice mindfulness of the Buddha single-mindedly for one to seven days, and one swiftly attains rebirth in the Pure Land and immediately realizes the fruit of unsurpassed bodhi, just like one who works in the service of a king.

Other-power is like a small bird wishing to reach the summit of Mount Sumeru: relying upon the wings of a garuda, it soon reaches the summit and enjoys many delights. Ordinary beings who practice mindfulness of the Buddha are likewise: relying upon the power of the Buddha’s vows, they are swiftly born in the Western Pure Land and experience every delight. Methods cultivated through self-power are like a small bird attempting to fly to the summit by its own strength; however hard it strives, it can never reach it.

A practitioner of self-power is like a shrimp wishing to roam throughout the great ocean by its own strength—it can never succeed. A practitioner of other-power is like a shrimp carried by a great dragon, which before long travels throughout the great ocean. Through mindfulness of the Buddha, practitioners of other-power all swiftly reach the Western Pure Land.

A practitioner of self-power is like an ordinary person wishing to journey around the Four Continents, advancing one step at a time on foot; even after many kalpas, it would still be difficult to complete the journey. A practitioner of other-power is like one who relies upon a wheel-turning sage-king and flies through the sky, easily traversing the Four Continents in a short time by virtue of the wheel-turning sage-king’s power.

Practitioners of other-power rely upon the power of the Buddha’s vows and, in a single thought, attain rebirth in the West and realize the stage of non-retrogression. A practitioner of self-power is like one traveling on foot, enduring toil and hardship yet finding it difficult to arrive. A practitioner of other-power is like one traveling by boat with the current and a favorable wind, arriving swiftly without bodily strain.

Those who practice mindfulness of the Buddha and seek rebirth are likewise: with little effort, they swiftly realize bodhi. Because the Dharma gate of mindfulness of the Buddha accords with the power of Amitabha Buddha’s fundamental vows, it enables one swiftly to attain Buddhahood, surpassing all Dharma gates of self-power by hundreds, thousands, and tens of thousands of times.

Chapter Three

The Benefits Gained from Mindfulness of the Buddha

Question: How many benefits are gained by practicing mindfulness of the Buddha and attaining rebirth in the Pure Land?

Answer: According to the Collection of Acarya Shandao: “The practice of mindfulness of the Buddha has twenty-three benefits:

1- Grave karmic hindrances are extinguished.

2- One is embraced by the Buddha’s light.

3- Great masters remain mindful of and protect one.

4- Bodhisattvas secretly bestow their aid and protection.

5- All Buddhas safeguard one.

6- The eight classes of beings guard and protect one.

7- Merit and virtue are accumulated.

8- One gains extensive learning and wisdom.

9- One does not regress from the stage of bodhi.

10- One encounters the Great Hero.

11- One moves the Buddha to come and receive one.

12- The light of loving-kindness and compassion touches one’s body.

13- Holy companions praise one together.

14- Holy companions receive one together.

15- Through spiritual powers, one travels through the air.

16- One’s physical form becomes excellent and sublime.

17- One lives for many long kalpas.

18- One is born in a supreme land.

19- One beholds the assembly of sages face to face.

20- One constantly hears the wondrous Dharma.

21- One realizes the patience of the non-arising of dharmas.

22- One makes offerings throughout the ten directions.

23- Upon returning to one’s original land, one attains dharani.

Venerable Daxing said that mindfulness of the Buddha has ten benefits:

1- One relies upon the Buddha’s power.

2- The practice is easy to perform.

3- Its merit and virtue are supreme.

4- Oneself and others rejoice greatly.

5- One swiftly beholds the Buddha.

6- One is certain to attain non-retrogression.

7- One is certain to attain rebirth in the Land of Ultimate Bliss.

8- One is thereafter never separated from the Buddha.

9- One’s lifespan is long.

10- One is no different from the sages.

The sutras concerning mindfulness of the Buddha and rebirth speak of thirty benefits:

1- All offenses are eradicated.

2- Merit and virtue become boundless.

3- One attains the supreme Dharma of all Buddhas.

4- All Buddhas bear witness together.

5- All Buddhas remain mindful of and protect one together.

6- All Buddhas throughout the ten directions exhort one to have faith and practice mindfulness.

7- If any calamity or misfortune occurs, mindfulness of the Buddha immediately dispels it.

8- At the time of death, one’s mind is not confused or inverted.

9- The single Dharma of mindfulness of the Buddha encompasses many Dharmas.

10- At the end of one’s life, the Buddha personally comes to receive one.

11- With little effort and merit, one is swiftly born in the Pure Land.

12- One is born by transformation upon a lotus dais.

13- One’s body is the color of pure gold.

14- One’s lifespan is long.

15- One lives long and does not die.

16- One’s body emits light.

17- One possesses the thirty-two marks.

18- One attains the six spiritual powers.

19- One attains the patience of the non-arising of dharmas.

20- One constantly beholds all Buddhas.

21- One keeps company with bodhisattvas.

22- During the six periods of day and night, flowers, incense, and music are offered.

23- Food and clothing arise naturally and remain inexhaustible for many kalpas.

24- One advances freely and unhindered along the Path, proceeding directly to bodhi.

25- One remains ever youthful, without signs of aging.

26- One remains healthy, without illness.

27- One does not fall into the three evil destinies.

28- One takes birth freely and at will.

29- Throughout the six periods of day and night, one constantly hears the Wondrous Dharma.

30- One abides in the stage of non-retrogression.

The Nirvana Sutra says: “There were five hundred bandits who plundered various places. King Prasenajit captured them and ordered that their eyes be gouged out, all their hands and feet severed, and their bodies cast into the wilderness. Among these five hundred men was one who turned toward the Buddha. Having heard that mindfulness of the Buddha could save those undergoing suffering and adversity, he called upon his companions to practice mindfulness of the Buddha wholeheartedly. At that time, the bandits united their minds, made a vow, and practiced mindfulness of the Buddha. Through their utterly sincere mindfulness of the Buddha, all their suffering completely ceased.” From this, one should know that the benefits of mindfulness of the Buddha are inconceivable.

The Moon-Lamp Samadhi Sutra says: “Not only are bodily illnesses cured, but if one single-mindedly practices mindfulness of the Buddha, all the suffering and pain caused by every illness will be dispelled. If one is gravely ill and near death, oppressed by pain that cannot be treated, through the samadhi of mindfulness of the Buddha, all suffering from illness will be eliminated.” Therefore, Venerable Dairi and Venerable Shandao said: “When people afflicted by illness practice mindfulness of the Buddha, their illnesses are immediately dispelled of themselves.” The power of mindfulness of the Buddha is immeasurably great; countless people suffering from illness have practiced mindfulness of the Buddha and been healed.

In recent times, some who practiced mindfulness of the Buddha have miraculously obtained sarira. Several of these sarira are still preserved as objects of offering. One should therefore know that the benefits of mindfulness of the Buddha are inconceivable.

Chapter Four

How Many Have Already Attained Rebirth

Question: The Amitabha Sutra says: “Those who have already been born, those who are now being born, and those who will be born.” Earlier, people were exhorted to practice mindfulness of the Buddha and seek rebirth. It is not known how many have attained rebirth up to the present time.

Answer: According to the Pure Land Sutra: “In the Saha world, there have already been 6.7 billion non-retrogressing bodhisattvas who practiced mindfulness of Amitabha Buddha and attained rebirth. The same is true in other lands. Those attaining rebirth in this way are immeasurable and boundless.” The Avatamsaka Sutra says: “Bhiksu Meghasri practiced mindfulness of Amitabha Buddha and attained rebirth in the Pure Land.” The Amitabha Sutra says: “Ananda, Sariputra, and the bhiksus in the assembly heard the Buddha’s teaching, rejoiced, faithfully accepted it, and practiced accordingly,

whereupon they attained rebirth.” The Sutra on the Contemplation of the Buddha of Infinite Life says: “Lady Vaidehi and her five hundred maidservants practiced mindfulness of Amitabha Buddha and attained rebirth in the Pure Land.” It is not only bodhisattvas and sravakas who have attained rebirth.

In recent times, in the Northern and Western Capitals of China, Chan Master Daochuo, Vinaya Master Shandao, Dharma Master Huaigan, Venerable Daxing, and more than one hundred monks in Dharma assemblies practiced mindfulness of Amitabha Buddha and vowed to attain rebirth in the Pure Land. Nor is it only monks who have attained rebirth. Bhiksunis and laymen and laywomen who practiced mindfulness of Amitabha Buddha displayed auspicious signs of rebirth in the Pure Land at the time of death, in numbers too great to count.

These are clearly recorded in the Records of Sages and Worthies and the Biographies of Rebirth. Thus, the Dharma gate of mindfulness of the Buddha is a Dharma gate jointly practiced by bodhisattvas, followers of the Two Vehicles, ordinary beings, monastics and laypeople, men and women, for attaining rebirth in the Land of Ultimate Bliss.

Chapter Five

Assessing the Merit and Virtue of Mindfulness of the Buddha

Question: The Amitabha Sutra says: “One cannot attain birth in that land through few roots of goodness, blessings, virtues, and causal conditions.” What constitutes few roots of goodness, and what constitutes many roots of goodness?

Answer: The Tathagata expounded 84,000 Dharma gates. All the other Dharma gates involve the cultivation of miscellaneous wholesome practices and therefore yield few roots of goodness; only the Dharma gate of Buddha-recitation yields abundant roots of goodness and abundant merit. How is this known?

According to the Contemplation Sutra: “A person of the lowest grade of the lowest birth need only accomplish ten recitations to be born immediately in the Pure Land. A single utterance of the Buddha’s name extinguishes grave offenses entailing eight billion kalpas of birth and death and brings subtle and wondrous merit equal to eight billion kalpas.” Thus, one should know that the Dharma gate of Buddha-recitation yields abundant roots of goodness.

Furthermore, those who cultivate miscellaneous wholesome practices through their own efforts must pass through many kalpas before attaining accomplishment. Those who cultivate Buddha-recitation, however, rely upon the power of Amitabha Buddha’s fundamental vows; thus, in as little as one day or no more than seven days, they are born in the Pure Land and attain the stage of non-retrogression. Therefore, the Amitabha Sutra states: “If any good man or good woman hears of Amitabha Buddha and then holds fast to his name for one day, two days, or up to seven days, single-mindedly and without distraction, when that person’s life is about to end, Amitabha Buddha and the assembly of noble beings will appear before them.

At the end of life, their mind will not be confused or inverted, and they will attain rebirth in Amitabha Buddha’s Land of Ultimate Bliss.” Thus, one should know that the Dharma of Buddha-recitation yields abundant roots of goodness and abundant merit.

Question: A single recitation of the Buddha’s name can extinguish offenses entailing eight billion kalpas of birth and death, but how long is one kalpa?

Answer: The duration of a kalpa cannot be reckoned by counting time. According to the sutras and teachings: “Suppose there were a stone measuring forty miles on each side, and in the Trayastrimsa Heaven there were a celestial robe weighing only three shu (grams). If this celestial robe were brushed against the stone once each year, the time required for the stone to be worn entirely into dust would be called one great kalpa.” Some people create many evil karmas, such as killing, stealing, sexual misconduct, false speech, divisive speech, harsh speech, greed, anger, wrong views, the five heinous offenses, unfilial conduct, and slandering the Mahayana.

Because of all the evil karma they have created, they must fall into hell for eight billion kalpas. Yet if they recite the Buddha’s name once, the offenses that would cause them to fall into hell for eight billion kalpas are immediately extinguished, and they also acquire subtle and wondrous merit equal to eight billion kalpas. Thus, one should know that the Dharma gate of Buddha-recitation yields abundant roots of goodness and abundant merit.

If calculated in terms of kalpas, 10,000 kalpas constitute ten thousand kalpas; ten times ten thousand kalpas constitute one hundred million kalpas; and this extends from one billion kalpas to merit equal to eight billion kalpas. Some people recite “Amitabha Buddha” one hundred thousand times in a single day. Some recite it two hundred thousand times in a single day.

According to the Amitabha Sutra, continuously reciting from one day through seven days produces immeasurable and boundless merit. Because of this abundant merit, one attains rebirth in the Pure Land. To be born in the Pure Land is to become an eighth-bhumi bodhisattva.

Therefore, in the Amitabha Sutra, the Buddhas of the ten directions unanimously praise this inconceivable merit. The merit of those who cultivate miscellaneous wholesome practices can be calculated practice by practice; hence, it is called few roots of goodness because it is conceivable. The merit of Buddha-recitation is vast and boundless: the mind cannot conceive it, nor can the mouth fully enumerate it.

Therefore, the sutra calls it inconceivable. Thus, the Dharma of Buddha-recitation yields abundant roots of goodness, beyond comparison with any other Dharma.

The comparison of the merit of Buddha-recitation is divided into three levels: the comparison of one recitation, the comparison of ten recitations, and the comparison of recitation from one day through seven days. The Contemplation Sutra states: “A single recitation of the Buddha’s name extinguishes grave offenses entailing eight billion kalpas of birth and death and also brings subtle and wondrous merit equal to eight billion kalpas.” The merit of even a single kalpa is inconceivable; how much more inconceivable is the merit of one hundred kalpas, the merit of one thousand kalpas, the merit of ten thousand kalpas, or the merit of one hundred million kalpas up to eight billion kalpas, whose number cannot be reckoned?

Therefore, it is called inconceivable merit. The Sutra on the Contemplation of the Buddha of Infinite Life states: “A person who has committed the five heinous offenses and slandered the Mahayana scriptures, upon reciting ‘Namo Amitabha Buddha’ ten times at the end of life, is immediately born in the Pure Land.” This is the Dharma of rebirth for one of the lowest grade of the lowest birth. The merit of a single recitation is already immeasurable; how much more so the merit of two recitations, up to ten recitations?

Question: If one has created so many karmic offenses and obstructions, how can ten recitations of the Buddha’s name extinguish offenses accumulated over many kalpas?

Answer: Ten utterances of the Buddha’s name will assuredly eliminate offenses accumulated over many kalpas. How is this known? Let a few analogies explain.

Suppose someone gathered firewood for a thousand days. A single small flame would be enough to ignite it, and within half a day the thousand days’ accumulation of firewood would be entirely consumed. The karma of offenses and afflictions is like the pile of firewood, while Buddha-recitation is like the flame.

Through the merit of a single recitation of “Namo Amitabha Buddha,” all karmic offenses and obstructions accumulated throughout immeasurable kalpas are entirely extinguished. Karmic obstructions are also like a dark house, while Buddha-recitation is like a bright lamp. Although the house may have been dark for a thousand years, as soon as the lamp shines, all darkness is dispelled.

The merit of Buddha-recitation is likewise. Through the merit of reciting Amitabha Buddha’s name, all karmic offenses and obstructions accumulated throughout immeasurable kalpas are entirely extinguished. Thus, one should know that Buddha-recitation will assuredly eliminate offenses accumulated over many kalpas.

The Contemplation Sutra states: “Because you have invoked the Buddha’s name, your offenses are extinguished; I have now come to welcome you.” The merit of ten recitations of the Buddha’s name is already boundless; how much more so for someone who recites Amitabha Buddha’s name one hundred thousand times in a single day, or recites “Amitabha Buddha” two hundred thousand times in a single day? The merit of one day of Buddha-recitation is already boundless; how much more inexhaustible is the merit of two days through seven days?

The Amitabha Sutra states: “When one is approaching the end of life, one recites the Buddha’s name for as little as one day or no more than seven days and immediately attains rebirth in the Pure Land.” It further states: “Sentient beings born in that land all abide in the stage of non-retrogression.” The stage of non-retrogression is the rank of an eighth-bhumi bodhisattva. This is the Dharma of rebirth for the highest grade of the highest birth.

How is this known? It is like people in the world purchasing houses: those with abundant wealth buy fine houses, while those with little wealth buy inferior houses. Because the merit of Buddha-recitation is very great, one is born in the Pure Land within the highest grade; with fewer recitations, one is born within the lowest grade.

The Tathagata taught the wholesome merits of the 84,000 Dharma gates, yet among them, only the Dharma gate of Buddha-recitation is supreme. Although the Tathagata taught all wholesome merits, only the Dharma gate of Buddha-recitation yields abundant roots of goodness and abundant merit. Compared with Buddha-recitation, miscellaneous wholesome practices yield few roots of goodness and little merit.

Truly, no other Dharma gate can compare with the Dharma gate of Buddha-recitation.

Furthermore, according to the sutras, the Dharma-gate of mindfulness of the Buddha is exceedingly difficult to encounter. How is this known? The Great Amitabha Sutra says: “In the past there was a king who gave rise to faith and resolved to practice the essential Dharma of mindfulness of the Buddha.

He therefore went to meet a good spiritual friend, determined to seek the Dharma of mindfulness of the Buddha. At that time, the good spiritual friend replied: ‘Great King, the essential meaning of this Dharma of mindfulness of the Buddha is, in its ultimate principle, truly difficult to hear.’ The king was determined to learn the Dharma of mindfulness of the Buddha and replied: ‘Great Master, please be so compassionate as to teach me the essential Dharma of mindfulness of the Buddha.

Throughout my life, I shall make offerings to you and place myself at your service.’ The good spiritual friend then replied: ‘Great King! If you wish to know the essential Dharma of mindfulness of the Buddha, you must first relinquish the throne and remain here, serving and providing for me without ever turning back. I shall then teach you the essential Dharma of mindfulness of the Buddha.’ The king thereupon relinquished his throne and attended upon the good spiritual friend, providing whatever was needed.

He did not shrink from hardship and never gave rise to a mind of retreat. The king heard the teaching of the Samadhi of Mindfulness of the Buddha and cultivated this Dharma single-mindedly. Afterward, he encountered twenty-eight thousand Buddhas, each of whom taught him the Samadhi of Mindfulness of the Buddha.

Because the king heard the Dharma of mindfulness of the Buddha, he attained Buddhahood.” How much more, then, when people today hear it, sincerely believe, and remain mindful—how could they fail to attain rebirth in the Land of Ultimate Bliss? Myriads upon myriads of sentient beings sink into the evil realms and fail to attain Buddhahood solely because they have not encountered the Dharma-gate of mindfulness of the Buddha.

Therefore, know that the Dharma-gate of mindfulness of the Buddha is truly difficult to encounter.

Chapter Six

A Comparison of Observing the Fast and Cultivating Merit

Question: Must those who are mindful of the Buddha observe the fast?

Answer: Yes. Those mindful of the Buddha must also observe the fast. From youth until old age, Great Master Daxing observed the fast without omission.

Question: How much merit is gained by observing the fast?

Answer: The Great Cloud Sutra of the Secret Treasury says: “There are five periods for observing the fast: observing it during the hour of the Tiger brings provisions sufficient for eighty-four thousand kotis of years; observing it during the hour of the Rabbit brings provisions sufficient for eighty thousand kotis of years; observing it during the hour of the Dragon brings provisions sufficient for sixty thousand kotis of years; observing it during the hour of the Snake brings provisions sufficient for forty thousand kotis of years; and observing it during the hour of the Horse brings provisions sufficient for five hundred days.

After midday, it does not constitute a fast; one incurs an offense and does not obtain even a single share of the merit. ‘Surplus provisions’ means that they can never be exhausted. Possessing sufficient clothing and food in this life is entirely the result of observing the fast in past lives.” Great Master Daxing said: “Those mindful of the Buddha must observe the fast. If even the surplus provisions gained from a single day are inconceivable, how much more inconceivable is the merit gained over ten or one hundred years.

Therefore, those mindful of the Buddha must observe the fast.”

Chapter Seven

The Grave Offense of Doubting and Slandering Mindfulness of the Buddha

Question: How much merit is gained by praising mindfulness of the Buddha, and how much wrongdoing is incurred by slandering it?

Answer: The Miscellaneous Collection Sutra says: “For disparaging and slandering a person mindful of the Buddha even once, one falls into the Niraya hell for ten thousand kalpas. By praising a person mindful of the Buddha even once, one extinguishes the gravest offenses of one hundred kalpas.” Great Master Daxing said: “Those who do not practice mindfulness of the Buddha with utmost sincerity and who instead slander the Buddha-Dharma will fall into the Avici Hell, undergo every kind of suffering, and have no day of release.”

Question: What instruments of punishment are found in the Avici Hell?

Answer: The Sutra on the Samadhi of Contemplating the Buddha says: “The Avici Hell measures eighty-four thousand yojanas in both length and breadth. It has seven walls of iron, seven nets of iron, seven iron banners, eighty-four thousand forests of swords, and eighty-four thousand cauldrons of boiling oil. Copper dogs, iron snakes, and iron birds fill the entire hell.

When one person enters it, that person sees himself filling the hell; when many enter it, they likewise see no empty space. The suffering endured in this hell lasts exceedingly long. There is no day of release and no interval in the punishments throughout eighty thousand great kalpas.

Only afterward does one emerge, yet one then falls into the animal realm. Because one slandered the Dharma of mindfulness of the Buddha, one falls into hell and undergoes suffering without respite. Unless one turns one’s mind around and becomes mindful of the Buddha, there is no means of escape.

If a person practices mindfulness of the Buddha with utmost sincerity, all offenses entailing uninterrupted retribution are immediately extinguished.”

The Lotus Sutra says: “Upon seeing someone read and recite this sutra, if one disparages, envies, or harbors anger toward that person, one will immediately fall into the hell of uninterrupted suffering.” How much more serious, then, is slandering the Dharma of mindfulness of the Buddha! The offense of such a person is tens of thousands of times graver than that of one who disparages someone who copies, reads, and recites that sutra.

Therefore, Great Master Daxing taught: When practicing mindfulness of the Buddha, one must always cultivate patience. Even if beaten or reviled, one should harbor no resentment, for fear that one’s retaliation might cause the other person to incur still further karmic retribution. The Sutra of the Bequeathed Teaching says: “No thief robs one of merit more thoroughly than anger.

It is a raging fire against which one must guard, never allowing it to enter. A raging fire may burn up all the precious things of the world, but the fire of anger burns up the seven noble treasures. Therefore, those mindful of the Buddha must cultivate patience.”

The Avatamsaka Sutra says: “When a single thought of anger arises, a million gates of obstruction open.” The Contemplation Sutra also says: “By praising the virtues of others, one gains merit oneself; by reviling others’ faults with harsh words, one personally undergoes karmic retribution.” How is this known? The Sutra on Requiting Kindness says: “Because the novice Xunti reviled a senior monk, saying that his voice sounded like a dog barking, as a result of that one harsh utterance the novice Xunti was repeatedly reborn as a dog for five hundred lifetimes.” Therefore, know that when one reviles others, one personally incurs the offense.

The Agama Sutra says: “There was a person who praised the sublime virtues and wholesome deeds of a practitioner of the Way. For five hundred lifetimes, that person was always endowed with a handsome and dignified appearance, and the breath from his mouth was always pure and fragrant like an utpala flower. Even against the wind, the fragrance could still be detected from forty li away.” Therefore, know that praising others always brings wholesome retribution.

Those mindful of the Buddha should praise the good deeds of others. The Lotus Sutra says: “One should not speak of the merits or faults, nor the strengths or shortcomings, of others. Simply practice mindfulness of the Buddha single-mindedly, swiftly attain rebirth in the Pure Land, and escape the cycle of sinking and wandering.”

Chapter Eight

Vows and Testimonies Verifying the Teaching

Question: Since mindfulness of Amitabha Buddha certainly leads to rebirth in the Pure Land and assuredly brings immeasurable merit, are there any testimonies to verify this and strengthen our faith?

Answer: There is a great testimony. The Amitabha Sutra says: “Buddhas as numerous as the sands of the Ganges throughout the six directions manifest their vast and long tongues, covering the entire three-thousand-great-thousand world-system, and speak truthful words. They do not deceive sentient beings.

They exhort all to believe what the Fundamental Teacher, Shakyamuni Buddha, has taught: mindfulness of the Buddha brings immeasurable merit, and those who invoke the name of Amitabha Buddha for one day or up to seven days will certainly attain rebirth in the Pure Land. If anyone proclaims this teaching yet does not attain rebirth in the Pure Land, then these words would be false, and the tongues of those Buddhas would decay and could not be withdrawn into their mouths.

Thus do the Buddhas of the six directions bear witness with their fundamental vows.”

The Maharatnakuta Sutra says: When Amitabha Buddha was still the bhiksu Dharmakara, he made forty-eight great vows. Among them, he said: “When I attain Buddhahood, if humans and devas throughout the ten directions who hear my name do not attain the bodhisattva’s realization of the non-arising of dharmas and the various dharanis, I shall not abide in perfect enlightenment. If those born in my land do not possess the thirty-two excellent marks, I shall not abide in perfect enlightenment.

If those who accomplish ten recollections are not born in my land, I shall not abide in perfect enlightenment. If those born in my land can still fall into the hells or the three evil paths, I shall not abide in perfect enlightenment. If those born in my land are not alike in appearance but differ in beauty and ugliness, I shall not abide in perfect enlightenment.

If those born in my land do not attain the divine eye, the divine ear, and mastery of the six superknowledges, I shall not abide in perfect enlightenment. If sentient beings throughout the ten directions recite my name, yet the Buddhas throughout the ten directions do not praise my name, I shall not abide in perfect enlightenment. If a woman who is weary of the female body aspires to be born in my land but, at the end of her life, does not transform her female body into that of a man and instead assumes another female body, I shall not abide in perfect enlightenment.” Perfect enlightenment here refers precisely to the fruit of unsurpassed bodhi.

“If all sentient beings who rely upon the power of my vows do not obtain the rewards described above, I shall not realize unsurpassed bodhi. If any of my words deceive sentient beings, I vow that I shall remain in the evil paths and never attain unsurpassed bodhi.” These are the vows established by Amitabha Buddha. The Amitabha Sutra says: “It has been more than ten kalpas since Amitabha Buddha attained Buddhahood.” Amitabha Buddha has already attained Buddhahood and fulfilled his vows; those who recollect the Buddha will certainly attain rebirth there.

In the Amitabha Sutra, our Original Teacher, Shakyamuni Buddha, said that for one to single-mindedly recite the Name is also a difficult deed: “By practicing this Dharma of recollecting the Buddha, I attained unsurpassed bodhi.” In the Lotus Sutra, the Buddha said: “I originally established a vow, wishing to cause all sentient beings to become exactly like me, without difference. As I vowed in the past, I have now completely fulfilled that vow and practice: I guide all sentient beings and cause them all to enter the Buddha realm.” This was the vow established by Shakyamuni Buddha.

The Avalokiteshvara Sutra says: “My great vow is as profound as the sea; throughout inconceivably many kalpas, I attended many thousands of kotis of Buddhas and made a great, pure vow.” This was the vow made by Avalokiteshvara. Long ago, at a monastery in the Western Capital, Acharya Shandao and Dharma Master Vajra compared the relative superiority of the Dharma gateway of Buddha-recollection. Master Shandao ascended the high seat and immediately made this vow: “According to the sutras in which the World-Honored One taught that the Dharma gateway of Buddha-recollection leads to rebirth in the Pure Land, one who recollects the Buddha for one day or as many as seven days, or for one thought or as many as ten thoughts, attains rebirth in the Pure Land.

If these words are true and do not deceive sentient beings, may both images in this Buddha hall emit radiant light. If those who practice this Dharma of Buddha-recollection cannot attain rebirth in the Pure Land and it thus deceives sentient beings, may I, Shandao, fall from this high seat, descend into the Great Hell, and endure suffering for an immeasurably long time, never to escape.” After making the vow, he took his ruyi staff and pointed into the Buddha hall, whereupon both images immediately emitted radiant light.

This was the vow established by Acharya Shandao.

The Great Practice Master said: “If anyone follows the Amitabha Sutra in recollecting the Buddha, does not maintain an arrogant demeanor, trusts only in the Buddha with his mind, recites only the Buddha’s name with his mouth, pays reverence only to the Buddha with his body, patiently endures whenever something displeasing occurs, wears coarse and tattered garments, eats simple food, is filial, righteous, and compassionate, single-mindedly recollects the Buddha, does not regress when encountering circumstances, and continues recollecting the Buddha without change until death—neither practicing miscellaneous good deeds nor committing evil, but single-mindedly recollecting the Buddha—then, if such a person recollects the Buddha according to the sutra yet is not born in the Pure Land;

if one recitation of the Buddha’s name does not eradicate the offenses of eight billion kalpas of birth and death and does not bring the wondrous merit of eight billion kalpas; and if this teaching thus deceives sentient beings, I, Great Practice, vow to suffer the retribution of having my six sense faculties disintegrate and my entire body covered with sores visible to everyone, enduring indescribable pain, and in the future falling directly into hell, with no day of release.” This was the vow of the Great Practice Master.

Vows are like precious carriages used to convey valuable treasures as offerings to a king. A carriage bearing treasures must be fully equipped with strong harnesses and ropes before it can reach the capital without losing the valuables or overturning and damaging them. Upon safely reaching the king, one will be appointed to an official position. Recollecting the Buddha is likewise: one must first make vows before the merit of Buddha-recollection can be accomplished, leading directly to the Pure Land and swiftly realizing bodhi. If one practices without making vows, one cannot attain accomplishment. Therefore, the Amitabha Sutra says: “Those who have faith should make a vow, aspiring to be born in that land.”

Chapter Nine

Broadly Embracing All Teachings

The Dharma gateway of Buddha-recollection encompasses dharanis, unobstructed eloquence, generosity, moral discipline, patience, diligence, meditative concentration, wisdom, the power of vows, skillful means, and wisdom. All meritorious qualities are complete within it and all arise from recollecting the Buddha. Buddha-recollection is like a wish-fulfilling jewel: once it is in one’s hand, whatever one seeks will be fulfilled.

If one personally recollects the Buddha and bestows this teaching upon others, teaching others to recollect the Buddha, this itself is the practice of generosity. Because Buddha-recollection eradicates offenses, it is moral discipline. Because evil dharmas do not arise, it is patience.

Recollecting the Buddha’s name while walking, standing, sitting, and lying down, never allowing it to leave the mind or mouth, is diligence. Having profound faith without doubt, sincerely recollecting the Buddha, attaining rebirth in the Pure Land, and never regressing is meditative concentration. Through sustained effort in reciting the Buddha’s name, one gradually comes to understand all the scriptures, teachings, and written doctrines; this is wisdom.

Thus, Buddha-recollection is said to encompass the six paramitas and unobstructed eloquence.

Because Buddha-recollection encompasses the six paramitas, one obtains excellent rewards in the Land of Utmost Bliss. Through Buddha-recollection, one attains rebirth in the Pure Land, where clothing and food appear naturally and wealth abounds; this pertains to the paramita of generosity. Through Buddha-recollection, one attains rebirth in the Land of Utmost Bliss, receives a lotus-born body, and possesses the six superknowledges; this pertains to the paramita of moral discipline.

Through Buddha-recollection, one is born in the Pure Land with an upright and beautiful body complete with the thirty-two excellent marks and eighty subsidiary characteristics; this pertains to the paramita of patience. Through Buddha-recollection, one attains rebirth in the Pure Land, where the trees, waters, birds, forests, Buddhas, and bodhisattvas all proclaim the Dharma. Upon hearing those sounds, one naturally gives rise to mindfulness of the Buddha, Dharma, and Sangha; this pertains to the paramita of diligence.

Through Buddha-recollection, one attains rebirth in the Land of Utmost Bliss, where there are no distracting conditions and one constantly abides in samadhi; this pertains to the Pure Land meditation paramita. Upon being born in the Land of Utmost Bliss, one naturally comprehends all dharmas; this pertains to the paramita of wisdom. Therefore, the Dharma gateway of Buddha-recollection encompasses the six paramitas and yields rewards surpassing hundreds of thousands of myriads of kotis of benefits.

Thus, the Nirvana Sutra says: “Divide the merit of one breath of Buddha-recollection into sixteen parts. If someone were to give alms to all sentient beings throughout the entire world for three months, compared with those sixteen parts of Buddha-recollection, that merit would equal only one part; and even that single part would still surpass the merit of giving alms throughout the entire world as described above.” One should therefore know that Buddha-recollection surpasses the giving of material wealth by hundreds of thousands of kotis of times.