觀念阿彌陀佛相海三昧功德法門

1/ Based on the Contemplation Sutra, elucidation of the Buddha-Contemplation Samadhi practice

2/ Based on the Pratyutpanna Samadhi Sutra, elucidation of the Buddha-Recollection Samadhi practice

3/ Based on the sutras, elucidation of entering the practice hall for Buddha-Recollection Samadhi

4/ Based on the sutras, elucidation of the practice of repentance and aspiration in the practice hall

1 - Based on the Contemplation Sutra, elucidation of the Buddha-Contemplation Samadhi practice.

(Extracted from the Contemplation Sutra and the Sutra on the Ocean-Like Samadhi of the Contemplation of the Buddha)

Contemplate Amitabha Buddha’s body, the color of pure gold, with a perfect aureole shining everywhere, upright and beautiful beyond measure. Wherever and whenever practitioners may be, they should constantly contemplate this. Whether lying down or sitting, they should contemplate it, always directing their thoughts toward the West. They should also contemplate the adornments of the assembly of sages and of the Land of Utmost Bliss as though these were directly before their eyes.

If practitioners wish to sit in meditation, they should first assume the full lotus posture, placing the left foot evenly upon the right thigh. Place the right foot evenly upon the left thigh; place the right hand upon the left hand, with the tips of the two thumbs touching. Then sit upright, close the mouth, and leave the eyes slightly open, as though open yet not open, closed yet not closed.

First, with the mind’s eye, contemplate the spiral-shaped topknot upon the crown of the Buddha’s head. Visualize the scalp as golden and the hair as bluish black (Chinese: cám thanh sắc); every strand curls spirally and coils upon the crown. The skull is white as snow, translucent within and without; the brain is the color of crystal.

Next, contemplate fourteen channels in the brain, each having twenty-four streams of light, all issuing from the roots of the hair. The light circles the spiral topknot seven times, then returns and enters the pores. Next, contemplate a stream of light issuing forward from the pore between the eyebrows.

Then contemplate the Buddha’s smooth, even forehead. Next, contemplate the Buddha’s eyebrows, thick and curved like a crescent moon. Next, contemplate the urna, the white curl between the eyebrows.

The hair is white, firm outside and hollow within; from its tip shines golden light that illuminates the Buddha’s body. The Sutra on the Samadhi of Contemplating the Buddha teaches: “If anyone contemplates the urna even for a moment, whether the visualization is accomplished or not, that person’s grave offenses accumulated throughout ninety-six kotis of nayutas of kalpas of birth and death, numerous as the sands of the Ganges and motes of dust, will all be extinguished.

Those who constantly cultivate this contemplation will remove obstructions and extinguish offenses, acquire immeasurable merit, and cause all Buddhas to rejoice.” Next, contemplate the two eyes, long and broad, with black and white clearly distinguished and radiance shining everywhere. Next, contemplate the high, straight form of the nose. Next, contemplate the full, round face.

Next, contemplate the deep-red lips emitting light. Next, contemplate the teeth, even, closely set, pure white, and lustrous. Next, contemplate the tongue, broad, long, and supple; at its root are two ducts that conduct saliva into the throat, permeating directly into the sovereign mind.

The virtuous heart of the Buddha is like a red lotus, open yet not open, closed yet not closed. It has eighty-four thousand petals arranged in successive layers. Each lotus petal has eighty-four thousand veins; each vein has eighty-four thousand rays of light; and each ray of light manifests one hundred precious lotus flowers.

Upon every precious lotus flower is a bodhisattva of the Tenth Ground, golden in color and holding incense and flowers in their hands as offerings to the sovereign mind. Together, they praise the sovereign mind. When practitioners contemplate in this way, their karmic offenses and obstructions are extinguished, and they acquire immeasurable merit.

All Buddhas and bodhisattvas rejoice; devas, ghosts, and spirits are likewise delighted and bring forth the unsurpassed resolve.

Next, contemplate the fullness and roundness of the Buddha’s neck and shoulders. Next, contemplate his two long and beautiful arms. Next, contemplate upon his two palms the marks of wheels with a thousand spokes; his ten slender, elongated fingers are webbed and copper-red in color. Next, contemplate the Buddha’s broad and rounded chest, upon which is a radiant svastika. Next, contemplate the Buddha’s slender and beautiful abdomen. Next, contemplate the Buddha’s round and deeply recessed navel, which constantly emits light. Next, contemplate the Buddha’s sheathed male organ, even, round, and full like the full moon, lying smooth and even with the abdomen and back.

The Buddha said: “If any man or woman is possessed of intense lust, that person should contemplate the Tathagata’s mark of the sheathed male organ. The mind of lust will then be eliminated, karmic offenses and obstructions will be extinguished, and immeasurable merit will be acquired. All Buddhas will rejoice, and devas, ghosts, and spirits will come to protect that person, who will enjoy a long life and suffer little illness.”

Next, contemplate the two rounded ankles. Next, contemplate the sturdy legs, like those of the king of deer. Next, contemplate the rounded heels, like the trunk of the king of elephants. Next, contemplate the rounded insteps, like the back of the king of tortoises. Next, contemplate the long and webbed toes, with copper-red toenails. Next, contemplate the Buddha seated in the full lotus posture, with the left

foot placed upon the right thigh and the right foot placed upon the left thigh, the soles level with each other. Next, contemplate upon the soles the marks of wheels with a thousand spokes, each spoke emitting light that shines throughout the ten directions. Contemplating the bodily marks of the Buddha from the crown of his head to the soles of his feet is called the complete contemplation of the adornments of the Buddha’s physical body.

This is contemplation in the forward sequence. Next, contemplate the flower throne. First, contemplate the lotus throne.

Next, contemplate the lotus petals. Each lotus petal overlaps the others in as many as eighty-four thousand layers. Contemplate each lotus petal as adorned with a hundred kotis of precious objects.

Each precious object emits eighty-four thousand rays of light that shine upon the Buddha’s body. Next, contemplate the lotus stem as having eight sides, each adorned with hundreds of thousands of jewels and emitting brilliant light everywhere. Next, contemplate the jeweled ground.

Every precious object upon the ground emits eighty-four thousand rays of light that shine upon the Buddha’s body and upon sentient beings throughout the six realms in all ten directions. At the same time, practitioners should contemplate all these rays of light returning to shine upon their own bodies. This contemplation extinguishes karmic offenses and obstructions and brings immeasurable merit.

All Buddhas and bodhisattvas rejoice; devas, ghosts, and spirits are likewise delighted and remain close by day and night to guard and protect practitioners. At all times, practitioners enjoy peace and security, longevity, blessings, and happiness, and remain free from illness. According to the Buddha’s teaching, if practitioners behold a realm of the Pure Land during their cultivation, they should know it only within themselves and must never speak of it to others.

Otherwise, they will suffer the retribution of severe illness and premature death. If they practice in accordance with the Dharma, then at the end of their lives they will attain rebirth in the highest grade.

One should therefore practice according to the sixteen contemplations, and afterward concentrate on the contemplation of the white urna, single-minded and undistracted. If the mind is not settled, samadhi will be difficult to attain. This is called the Contemplation of the Buddha Samadhi method.

At all times, one should dedicate the merit toward attaining rebirth in the Pure Land. One need only rely upon the first thirteen contemplations of the Contemplation Sutra, calmly practicing them without doubt. Venerable practitioners!

If you wish to attain rebirth in the Pure Land, simply uphold the precepts, be mindful of the Buddha, and recite the Amitabha Sutra. If you recite the sutra fifteen times each day, you will complete ten thousand recitations in two years. If you recite it thirty times each day, you will complete ten thousand recitations in one year.

In addition, each day you should recite Amitabha Buddha’s name ten thousand times and, whenever appropriate, bow to the Buddha and praise the merits of the Pure Land. You should diligently be mindful of the Buddha, reciting his name thirty thousand, sixty thousand, or one hundred thousand times each day; you will thereby attain the highest grade of the highest birth. All merit from spiritual practice should be dedicated toward rebirth in the Pure Land.

The preceding section has clearly explained the method of practicing the Contemplation of the Buddha Samadhi.

2 - An explanation of the Buddha-Recollection Samadhi method based on the Pratyutpanna Samadhi Sutra.

(The method taught in the Questions Chapter of the Pratyutpanna Samadhi Sutra for entering the place of practice and cultivating the Buddha-Recollection Samadhi for seven days and seven nights)

The Buddha told Bhadrapala: “There is a samadhi called All Buddhas of the Ten Directions Appearing Directly Before One (1). If one can practice this method, all one’s aspirations will be fulfilled.”

Bhadrapala said to the Buddha: “May the Buddha compassionately expound it, so that sentient beings throughout the ten directions may be freed from suffering and enjoy peace and happiness.”

The Buddha told Bhadrapala: “There is a samadhi called Concentration of Mind. Those who cultivate it must practice single-mindedly and must not practice other Dharma methods; they will thereby attain the foremost, supreme merit.” Next, the Practice Chapter of the Pratyutpanna Samadhi Sutra states: The Buddha told Bhadrapala: “If bodhisattvas wish quickly to attain concentration, they must always possess steadfast faith and practice in accordance with the Dharma; then they can quickly accomplish it. They should harbor no doubt, not even one as small as the tip of a hair. This practice of Concentration of Mind is also called the Bodhisattva Practice Surpassing All Others.
Establish a single thought

Have faith in this Dharma

Follow the teaching

Keep that direction in mind

You must be single-minded

Think of nothing else

Be steadfast in faith

Harbor no doubt

You must be diligent

Never regress

Think not of before

Think not of after

Think not of left

Think not of right

Think not of nonexistence

Think not of existence

Think not of far

Think not of near

Think not of pain

Think not of itching

Think not of hunger

Think not of thirst

Think not of cold

Think not of heat

Think not of suffering

Think not of pleasure

Think not of birth

Think not of old age

Think not of illness

Think not of death

Think not of the life faculty

Think not of longevity

Think not of poverty

Think not of wealth

Think not of nobility

Think not of lowliness

Think not of form

Think not of desire

Think not of smallness

Think not of greatness

Think not of length

Think not of shortness

Think not of beauty

Think not of ugliness

Think not of evil

Think not of good

Think not of sorrow

Think not of joy

Think not of sitting

Think not of standing

Think not of walking

Think not of stopping

Think not of sutras

Think not of Dharma

Think not of right

Think not of wrong

Think not of relinquishing

Think not of retaining

Think not of perception

Think not of consciousness

Think not of severing

Think not of entanglement

Think not of emptiness

Think not of reality

Think not of lightness

Think not of heaviness

Think not of difficulty

Think not of ease

Think not of depth

Think not of shallowness

Think not of breadth

Think not of narrowness

Think not of father

Think not of mother

Think not of wife

Think not of child

Think not of intimacy

Think not of estrangement

Think not of hatred

Think not of affection

Think not of gain

Think not of loss

Think not of success

Think not of failure

Think not of purity

Think not of impurity

Eliminate deluded thoughts

Concentrate upon one mind

Let the mind be undisturbed

Always be diligent

Do not be pretentious

Do not be indolent

Always remain single-minded

Do not become alarmed

Do not sleep or rest

Purify the mind’s thoughts

Dwell alone

Do not gather in groups

Avoid evil people

Draw near to good people

Attend upon a virtuous teacher

Revere him as the Buddha

Hold firm to your vow

Always be gentle and harmonious

Toward sentient beings

Be impartial to all

Depart from villages

Leave your relatives

Abandon sensual attachment

Keep your mind pure

Let your heart be serene

Have no cravings

Relinquish scattered thoughts

Cultivate meditative concentration

Study the scriptures

Keep the mind calm and settled

Eliminate the three poisons

Stay far from the six sense objects

Completely renounce sexual relations

Do not indulge in them

Do not covet wealth

Do not hoard possessions

You must know contentment

Do not crave flavors

Do not eat the flesh

Of sentient beings

Wear coarse clothing

Do not dress ostentatiously

Do not jest frivolously

Do not be arrogant

Do not be conceited

Do not be haughty

If you expound sutras

Do so in accord with the Dharma

Understand that this body

Is originally illusory

There is no “feeling or skandha”

No “ayatana or dhatu”

These four kinds

Are like bandits and serpents

They are impermanent

They are illusory appearances

They do not abide forever

Clearly know them as empty

They arise through causes and conditions

They cease through causes and conditions

Know that all of them

Are originally empty

Become ever more loving and compassionate

Toward all

Give to the poor

Seeking no recompense

This is the concentration

Cultivated by bodhisattvas

This wisdom

Surpasses all.”

The Buddha told Bhadrapala: “By diligently cultivating this Dharma, one will attain samadhi, and all Buddhas presently abiding will appear directly before one. If bhiksus, bhiksunis, upasakas, or upasikas practice in accordance with the Dharma, dwelling alone in a quiet place and recollecting Amitabha Buddha in the West, who presently abides in the Land of Ultimate Bliss, they should constantly bear in mind that ten trillion Buddha lands away there is a world called Ultimate Bliss.

If they single-mindedly concentrate upon and recollect it for one day and one night, up to seven days and seven nights, after seven days they will see Amitabha Buddha, as though in a dream, no longer knowing whether it is day or night, or whether they are inside or outside. Nor will any obstruction prevent them from seeing him.

Bhadrapala! If the fourfold assembly constantly recollects in this way, then throughout the realms of the Buddhas, obstructing places such as Mount Sumeru and places shrouded in darkness will all become bright, spacious, and open, without any further obstruction. The members of that fourfold assembly do not see through the divine eye, hear through the divine ear, or travel unobstructed by means of supernatural powers to that Buddha land. Nor do they die here and take birth there; rather, while remaining upon their own seats, they see that Buddha land.”

The Buddha said: “Because the fourfold assembly in this land recollects Amitabha Buddha and concentrates its mind upon him, its members are able to see him. Having seen him, they immediately ask Amitabha Buddha: ‘By practicing which Dharma may we attain rebirth in the Land of Ultimate Bliss?’ Amitabha Buddha replies: ‘Those who wish to be born in the Land of Ultimate Bliss should be mindful of my name continuously and without interruption; they will then attain birth in that land.’”

The Buddha said: “Through single-minded contemplation and recollection, one attains rebirth there. Constantly contemplate and recollect the Buddha’s thirty-two excellent marks and eighty secondary characteristics, his hundreds of thousands of rays of light illuminating everywhere, and his incomparable dignity and beauty. Abiding amid the assembly of the bodhisattva Sangha, he expounds the Dharma of ‘not destroying form.’ Why is this? Because one does not destroy form, by contemplating and recollecting the Buddha’s form-body, one will realize samadhi.”

The preceding section has clearly explained the method of practicing the Buddha-Recollection Samadhi.

3 - An explanation, based on the sutra, of entering the place of practice for the Buddha-Recollection Samadhi.

If one wishes to enter the place of practice and cultivate samadhi, one must first prepare the place and install an image of the Buddha. Clean it with scented water. If there is no Buddha hall, a clean room may also be used as the place of practice. Sweep and clean it thoroughly, and place an image of the Buddha against the western wall, facing east. From the first through the eighth day of the month, or from

from the eighth day to the fifteenth day, or from the fifteenth day to the twenty-third day, or from the twenty-third day to the thirtieth day. Any of these four periods is suitable. Practitioners should consider the circumstances of their family livelihood and undertake a retreat period each month.

Each period may last from one to seven days. They must wear clean clothing, and their shoes and sandals must also be clean. During those seven days, they should observe a pure vegetarian diet and eat one meal each day.

Rice, cakes, and medicines may be used according to the season, but only in sufficient measure. During the practice, day and night they must continuously bind the mind, single-mindedly and exclusively reciting the name of Amitabha Buddha. They should bind the mind to the sound of the Buddha-recitation.

They should only stand or sit. Throughout the seven days and nights, they must not sleep or doze. Nor is it necessary to divide the time for bowing to the Buddha and reciting sutras, or to use prayer beads.

They should simply join their palms and single-mindedly recite the Buddha’s name, contemplating with each recitation that they are beholding the Buddha. The Buddha taught: “Practitioners should contemplate Amitabha Buddha’s body, the color of genuine gold, his light shining everywhere, and his incomparable dignity and beauty, appearing within their own mind. When standing, they should stand and recite ten thousand or twenty thousand times; when sitting, they should sit and recite ten thousand or twenty thousand times.

Within the place of practice, they should not whisper close to another’s ear. Three or six times each day and night, they should reverently address all Buddhas and sages of the ten directions, together with all celestial offices and earthly courts throughout every realm of karma, openly confessing and repenting, in accordance with the Dharma, all evil karma of body, speech, and mind committed in this life. They should then continue reciting the Buddha’s name in accordance with the Dharma.

If they behold a vision, they should not hastily tell others about it. If they behold an auspicious vision, they should remember it; if they behold an inauspicious vision, they should repent. They must also make a vow that their hands will not touch meat or fish and their mouths will not eat them.

Moreover, they should not eat the five pungent plants or drink alcohol. If they violate this vow, may poisonous sores erupt upon both body and mouth. They may vow to recite the Amitabha Sutra one hundred thousand times, or to recite the Buddha’s name ten thousand times each day, or to recite the Amitabha Sutra in fifteen, twenty, or thirty fascicles each day.

They should practice according to their ability, vow to attain rebirth in the Pure Land, and vow to be accepted and sustained by the Buddha.”

Furthermore, whether practitioners are ill or not, when they are approaching death, they must follow the method of the Buddha-Recitation Samadhi described above. They should compose body and mind and sit—or lie down—facing west. Their minds should likewise remain concentrated as they contemplate Amitabha Buddha.

Thinking of him in their minds and reciting his name with their mouths, they should keep the sound continuous and unbroken. They should contemplate that they will certainly attain rebirth there. They should contemplate the Buddhas and bodhisattvas bringing a golden dais to welcome and guide them.

If an ill person beholds a vision, they should immediately tell their caregiver. After hearing it, the caregiver must promptly record it accurately. If the ill person cannot speak aloud, the caregiver should frequently ask what visions the person beholds.

If the person says that they behold an inauspicious vision, those nearby must recite the Buddha’s name on the person’s behalf and help them repent, so that their karmic obstructions may be extinguished. When their offenses are extinguished, the sacred assembly and lotus dais will all appear before them. These events should be recorded accordingly.

If relatives or family members of the ill person come to visit, those who eat meat, drink alcohol, or consume the five pungent plants should not be allowed to enter. If they are permitted to enter, they still should not be allowed near the ill person, lest they cause the person to lose right mindfulness and allow ghosts and spirits to create disturbances, causing the ill person to die in a state of lost mindfulness and fall into the three evil realms.

May all practitioners carefully uphold the Buddha’s teaching and together create the causes and conditions for beholding the Buddha. The foregoing provides instructions for entering the place of practice and the method of caring for the ill.

4—Clarifying, on the Basis of the Sutras, the Practice of Repentance and Vow-Making in the Place of Practice

(Based on six sutras: 1. The Infinite Life Sutra; 2. The Sutra of the Sixteen Contemplations; 3. The Amitabha Sutra; 4. The Pratyutpanna Samadhi Sutra; 5. The Sutra on the Ten Rebirths; and 6. The Pure Land Samadhi Sutra, explaining the meaning of the five kinds of augmentative conditions.)

Reverently relying upon the six sutras on rebirth taught by our Fundamental Teacher, Shakyamuni Buddha, we shall clarify how those who invoke and recite the name of Amitabha Buddha and pray for rebirth will, in this present life, enjoy health and longevity and remain free from the nine untimely calamities. This will be clearly explained below in the section on the Five Conditions.

Question: The Buddha exhorted sentient beings to arouse the bodhicitta and vow to be born in the Land of Ultimate Bliss in the West. He also exhorted them to make images of Amitabha Buddha, praise and bow to him, make offerings of incense and flowers, and contemplate him unceasingly day and night. He further exhorted them to recite exclusively the name of Amitabha Buddha, from ten thousand, twenty thousand, thirty thousand, or fifty thousand recitations each day, up to one hundred thousand recitations; or he exhorted them to recite the Amitabha Sutra in fifteen, twenty, thirty, or fifty fascicles each day, up to one hundred fascicles, continuing until they have completed ten thousand or one hundred thousand fascicles.

What merit will they obtain in this present life? After their lives end, what benefits will they obtain, and will they attain rebirth in the Pure Land?

Answer: Both in this present life and after their lives end, they will certainly obtain immense merit and benefit. On the basis of the Buddha’s teachings, five beneficial augmentative conditions are explained: first, the augmentative condition for extinguishing offenses; second, the augmentative condition of protective mindfulness and longevity; third, the augmentative condition for beholding the Buddha; fourth, the augmentative condition for embracing sentient beings; and fifth, the augmentative condition confirming rebirth.

A—The Augmentative Condition for Extinguishing Offenses: This is exemplified by those of the highest grade of the lowest level described in the Contemplation Sutra. Throughout one lifetime, such a person commits all ten kinds of evil deeds. When that person falls ill and is about to die, they encounter a good spiritual friend who teaches them to recite Amitabha Buddha’s name once. They thereby immediately extinguish all grave offenses accumulated during five billion kalpas of birth and death. This is the augmentative condition for extinguishing offenses in the present life.

Likewise, those of the middle grade of the lowest level commit throughout one lifetime all manner of offenses against the Buddha-Dharma: breaking fasting observances and precepts, misappropriating the possessions of the Buddha, Dharma, and Sangha, and knowing no shame. When such a person falls ill and is about to die, the fierce fires of hell appear before them. Fortunately, they encounter a good spiritual friend who tells them of the merits of Amitabha Buddha’s bodily marks and of the adornments of the Land of Ultimate Bliss. Upon hearing this,

they immediately extinguish all grave offenses accumulated during eight billion kalpas of birth and death. The signs of hell disappear. This too is the augmentative condition for extinguishing offenses in the present life.

Likewise, those of the lowest grade of the lowest level commit throughout one lifetime all the most grievous offenses, including the five rebellious acts, and will certainly fall into hell for a long time and undergo immeasurable suffering. When such a person falls ill and is about to die, they are again fortunate enough to encounter a good spiritual friend who teaches them to invoke and recite the name of Amitabha Buddha ten times. With each recitation, they extinguish all grave offenses accumulated during eight billion kalpas of birth and death. This too is the augmentative condition for extinguishing offenses in the present life.

Furthermore, suppose someone follows the Contemplation Sutra in creating an image of the adornments of the Land of Ultimate Bliss, and then contemplates day and night the appearance of its jeweled ground. In this very life, with every thought, all grave offenses accumulated throughout eight billion kalpas of birth and death are extinguished. Again, suppose one follows the Contemplation Sutra in creating an image of the adornments of the Land of Ultimate Bliss, and then contemplates accordingly the splendid appearance of the jeweled trees, jeweled ponds, jeweled towers, and so forth.

In this very life, all grave offenses accumulated throughout immeasurable billions of asamkhya kalpas are extinguished. Again, suppose one follows the method for contemplating the adorned lotus throne and contemplates it day and night. In this very life, every thought of contemplation extinguishes all offenses accumulated throughout five billion kalpas of birth and death.

Again, suppose one follows the methods for contemplating the Buddha’s image, the Buddha’s true body, Avalokiteshvara, Mahasthamaprapta, and so forth. In this very life, every thought of contemplation extinguishes all grave offenses accumulated throughout immeasurable billions of kalpas of birth and death. All the passages cited above concern the augmentative condition for extinguishing offenses in this present life.

B - The augmentative condition of protective mindfulness. As stated in the twelfth contemplation: “If, at all times, day and night, a person wholeheartedly contemplates the adornments of the circumstantial and direct rewards of the Land of Ultimate Bliss, then, whether that person sees them or not, the Buddha of Infinite Life manifests immeasurable transformation bodies, and the two bodhisattvas Avalokiteshvara and Mahasthamaprapta likewise manifest immeasurable transformation bodies, constantly coming to that person’s dwelling to protect and sustain them.” This too is the augmentative condition of protective mindfulness in this present life.

Again, as stated later in the Contemplation Sutra: “If a person constantly and wholeheartedly recollects the Buddha and the two bodhisattvas, Avalokiteshvara and Mahasthamaprapta will always be that person’s good spiritual friends, constantly coming to their side to protect and sustain them.” This too is the augmentative condition of protective mindfulness in this present life. Again, the ninth contemplation, the Contemplation of the True Body, states: “The light from the white urna on Amitabha Buddha’s golden-colored body universally illuminates sentient beings throughout the ten directions, and the light from his pores likewise universally illuminates sentient beings throughout the ten directions.

His circular halo also universally illuminates sentient beings throughout the ten directions. The light of his eighty-four thousand excellent marks likewise universally illuminates sentient beings throughout the ten directions. As stated above, his light universally illuminates the worlds of the ten directions; nevertheless, only those sentient beings who single-mindedly contemplate and recollect Amitabha Buddha are constantly illuminated by the Buddha’s light, embraced and protected without abandonment.

This does not refer to the light illuminating those sentient beings who cultivate other miscellaneous practices.” This too is the augmentative condition of protective mindfulness in this present life. Again, the Sutra of the Ten Births states that the Buddha told Bodhisattva Mountain-Ocean Wisdom and Ananda: “If anyone single-mindedly contemplates and recollects Amitabha Buddha in the West and aspires to attain rebirth there, then from this day onward I shall dispatch twenty-five bodhisattvas to protect and sustain that person, preventing evil ghosts and spirits from disturbing them and enabling them to remain peaceful and secure both day and night.” This too is the augmentative condition of protective mindfulness in this present life.

Again, the Amitabha Sutra states: “If good men or good women, for seven days and seven nights, or even throughout their entire lives, single-mindedly and exclusively recollect Amitabha Buddha and aspire to attain rebirth there, that person will constantly be protected and kept in mind by buddhas as numerous as the sands of the Ganges throughout the six directions. Therefore, this sutra is called the Sutra of Protective Mindfulness.” The Sutra of Protective Mindfulness also means that evil ghosts and spirits are given no opportunity to disturb or harm that person, and that no calamity involving sudden or untimely death will befall them.

All disasters, obstructions, and adversities will naturally be dispelled—except in the case of those who are not wholehearted. This too is the augmentative condition of protective mindfulness in this present life.

Again, in the Chapter on Practice in the Pratyutpanna Samadhi Sutra, the Buddha told Bhadrapala: “If a person enters the place of practice for seven days and seven nights, relinquishes all worldly involvements, forgoes sleep and rest, and single-mindedly contemplates and recollects Amitabha Buddha’s golden-colored body—whether for one day, three days, seven days, two weeks, five, six, or seven weeks, up to one hundred days, or even throughout their entire life—wholeheartedly contemplating Amitabha Buddha while also reciting his name, that person will be embraced and accepted by the Buddha.

Having been embraced and accepted by the Buddha, that person will know with certainty that their karmic offenses and obstructions will be extinguished and that they will attain rebirth in the Pure Land.” The Buddha said: “If a person single-mindedly cultivates this Buddha-Recollection Samadhi, that person will constantly be accompanied and protected by all devas, the Four Great Heavenly Kings, and all the eight classes of ghosts and spirits, who will delight in remaining close to them.

Never again will evil ghosts and spirits be able to inflict disasters, bring calamities, or cause them suffering and affliction.” This is explained fully in the Chapter on Upholding. This too is the augmentative condition of protective mindfulness in this present life.

Again, the third fascicle of the Consecration Sutra states: If a person receives and upholds the Three Refuges and the Five Precepts, the Buddha will tell Lord Shakra: “You should send sixty-one heavenly spirits to remain constantly at the side of the person who has received the precepts, protecting and sustaining them, and preventing evil ghosts and spirits from acting wantonly and bringing calamities upon them.” This is explained in detail in the Chapter on Protection and Sustenance. This too is the augmentative condition of protective mindfulness in this present life.

Again, the Pure Land Samadhi Sutra states that the Buddha told King Bimbisara: “If any good man or good woman, on the six fasting days of each month, … addresses all the authorities governing the paths of karma, such as the celestial offices and the courts of the underworld, and receives and upholds the fasting precepts, the Buddha will dispatch twenty-five benevolent spirits to remain constantly close to and protect the person who upholds those fasting precepts.

They will prevent all evil ghosts and spirits from approaching and afflicting the practitioner, and will also ensure that the person remains peaceful and secure, free from illness, death, calamities, and so forth.” This too is the augmentative condition of protective mindfulness in this present life. Revered practitioners! If you wish, in this lifetime, to recite Amitabha Buddha’s name continuously and single-mindedly by day and night; or exclusively recite the Amitabha Sutra, extol, worship, and praise the adorned assembly of holy beings, and aspire to attain rebirth there; or each day recite the Amitabha Sutra fifteen times, twenty times, thirty times or more, forty times, fifty times, or one hundred times or more, vowing to complete one hundred thousand recitations;

and also extol, praise, and worship the adornments of the circumstantial and direct rewards of the Land of Ultimate Bliss—then, apart from entering the place of practice to cultivate the Buddha-Recollection Samadhi, you should recite Amitabha Buddha’s name ten thousand times each day without interruption throughout your entire life.

You will then receive Amitabha Buddha’s empowering protection, and your karmic offenses and obstructions will be extinguished. Furthermore, Amitabha Buddha and the assembly of holy beings will constantly come to protect you and keep you in mind. Because you receive their protective mindfulness, your merit and longevity will increase and flourish, and your life will be peaceful and joyful.

These matters are fully explained in the Parable Sutra; only the Samadhi Sutras and the Pure Land Samadhi Sutra do not mention them. This too is the augmentative condition of protective mindfulness in this present life.

C. The empowering condition of the Samadhi of Seeing the Buddha. As stated in the Contemplation Sutra: “The queen of Magadha was Lady Vaidehi.

While confined within the palace, she yearned constantly to see the Buddha. Gazing from afar toward Mount Gridhrakuta, she wept and bowed in homage. At that time, the Buddha clearly knew what was in her mind.

He therefore concealed his presence on Mount Gridhrakuta and appeared within the palace. As Vaidehi was bowing to the Buddha, she raised her head and immediately beheld the World-Honored One, his body the color of purple-gold, seated upon a lotus dais. The venerable Maudgalyayana and Ananda stood in attendance on either side.

Sakra, Brahma, and other devas scattered flowers from the sky as offerings. Upon seeing the Buddha, Vaidehi choked with sobs and prostrated herself upon the ground with all five limbs,

facing the Buddha and earnestly beseeching him in repentance: ‘May the Tathagata instruct me in the method of contemplation by which I may be born in that pure realm of wholesome karma.’

Moreover, as the Contemplation Sutra attests, the Lady not only saw the Buddha through wholehearted sincerity, but also requested the teaching for sentient beings of future ages. If anyone thinks of the Buddha with complete sincerity and devotion, that person will certainly also see the Buddha without obstruction. This occurs through the empowering aid of Amitabha Buddha’s three powers of mindfulness and vows, by which practitioners are enabled to see him.

Regarding these three powers of mindfulness and vows, the Pratyutpanna Samadhi Sutra states: ‘First, one sees the Buddha through the empowering aid of the Power of the Great Vow; second, one sees the Buddha through the empowering aid of the Concentrative Power of Samadhi; and third, one sees the Buddha through the empowering aid of the Power of Original Merit.’ The section below concerning the causes and conditions for seeing the Buddha is similar to this.

It is therefore called the empowering condition of the Samadhi of Seeing the Buddha.

Question: Lady Vaidehi possessed exceptionally excellent merit and received the Buddha’s empowering aid, and therefore was able to see the Buddha. Yet sentient beings of future ages will have grave karmic offenses and deep obstructions. How can they be compared with the Lady? Furthermore, the meaning here is profound and vast, and every point must be substantiated by citing the Buddhist scriptures.

Answer: The Buddha is a sage for whom the three knowledges and six superknowledges are entirely unobstructed. He observes beings’ capacities and teaches the Dharma without discriminating between profound and shallow. One need only take refuge with reverent sincerity; why worry that one will not see him?

As stated in the Contemplation Sutra, the Buddha praised Vaidehi: ‘Excellent, Vaidehi! Today you have asked well about this matter. Ananda, you should remember and uphold this Dharma, and proclaim it so that everyone may know it.

I shall now teach Vaidehi and the sentient beings of future generations the method of contemplating the Land of Ultimate Bliss in the west. Through the Buddha’s power, practitioners will be able to see that pure land, just as a person holding a bright mirror sees his or her own face.’

Moreover, as the Contemplation Sutra attests, it is also through the empowering aid of Amitabha Buddha’s three powers that practitioners are able to see the Buddha. It is therefore called the empowering condition of the Samadhi of Seeing the Buddha of the Pure Land. The Contemplation Sutra also states that the Buddha told Vaidehi: ‘You are an ordinary being whose mind’s eye is weak.

Since you have not attained the divine eye, you cannot see the Land of Ultimate Bliss from afar. The Buddha-Tathagatas possess extraordinary skillful means by which you may see that land.’ The Lady said to the Buddha: ‘World-Honored One! Today, through the Buddha’s power, I have been able to see that land.

After the World-Honored One enters cessation, how will unwholesome sentient beings in the defiled and evil age, tormented by the five sufferings, be able to see Amitabha Buddha and the Land of Ultimate Bliss?’ The Buddha said: ‘Vaidehi! You and other sentient beings should concentrate your minds, fastening your mindfulness upon a single place, and contemplate all the jeweled banners beneath the lapis lazuli ground, the various precious substances upon its surface, its magnificently adorned towers and pavilions, and so forth.’ With single-minded attention, one should see as clearly as the Lady did; that is: ‘Contemplate until every object appears distinctly.

Whether your eyes are closed or open, you should see that land. Contemplation in this manner is called a coarse perception of the Land of Ultimate Bliss.’ This means that because it is seen through ‘conceptual perception,’ it is called a ‘coarse perception.’ If one attains the ‘samadhi of the concentrated mind’ and the ‘samadhi of oral recitation,’ the mind’s eye will open, and one will see all the boundless adornments of the Land of Ultimate Bliss.

The Contemplation Sutra further demonstrates that all ordinary beings, if their minds are earnest, will certainly see the Land of Ultimate Bliss. Therefore, remember that if you hear of someone who has seen the Land of Ultimate Bliss, you should not be astonished. Why?

It is through the empowering aid of Amitabha Buddha’s samadhi power that the person is able to see it. It is therefore called the empowering condition of the ‘Samadhi of Seeing the Pure Land.’

Moreover, in the section on contemplating the lotus throne, the Buddha told Ananda and Vaidehi: ‘For your sake, I shall explain and distinguish the Dharma that eliminates suffering and affliction. You should remember it and then expound it clearly throughout the great assembly.’ When the World-Honored One had spoken these words, the Buddha of Infinite Life appeared standing in midair, with the two great bodhisattvas Avalokitesvara and Mahasthamaprapta attending him on his left and right.

When Lady Vaidehi saw the Tathagata of Infinite Life, she bowed her head in homage. She then said to Shakyamuni Buddha: ‘World-Honored One! Through the Buddha’s power, I have now seen Amitabha Buddha and the two bodhisattvas.

How should sentient beings of future generations contemplate the Buddha of Infinite Life and the two bodhisattvas?’ The Buddha told Vaidehi: ‘When you and other sentient beings wish to contemplate that Buddha, you should first visualize a lotus flower upon the ground made of the seven treasures.... Once this contemplation has been accomplished, you should next contemplate an image of the Buddha.... When your mind contemplates the Buddha, that very mind is the thirty-two marks and eighty excellent characteristics....

From the crown of his head down to his cross-legged posture, every feature must be contemplated. In accordance with your contemplation, the Buddha will manifest his body.’ This occurs through the empowering aid of Amitabha Buddha’s three powers, which enable practitioners to see him. This is also called the empowering condition of the Samadhi of Seeing the Buddha.

The Contemplation Sutra further states: ‘When you wish to contemplate the Buddha of Infinite Life, you should first visualize an image of him, continuing until, whether your eyes are closed or open, you see a jeweled image the color of Jambu River gold seated upon that lotus throne. Once you see the Buddha’s image, your mind’s eye will naturally open and become clear, luminous, and discerning. You will then see the Land of Ultimate Bliss adorned with the seven treasures....’ This, too, occurs through the empowering aid of Amitabha Buddha’s three powers, by which one is able to see the Buddha. It is therefore called the empowering condition of the Samadhi of Seeing the Buddha.

The Contemplation Sutra further states: ‘Next visualize an image of Avalokitesvara seated upon the lotus throne to the left, and an image of Mahasthamaprapta seated upon the lotus throne to the right. The marks of their bodies are both radiant like the color of Jambu River gold.... The practitioner should further contemplate the sounds of flowing water, the rays of light, the jeweled trees, and the birds—ducks, geese, and others—all proclaiming the wondrous Dharma, so that whether emerging from or entering samadhi, the practitioner will constantly hear and see them.’ This, too, occurs through the empowering aid of Amitabha Buddha’s three powers, by which one is able to see the Buddha. It is therefore called the empowering condition of the Samadhi of Seeing the Buddha.

Again, as stated in the section on Contemplating the Buddha’s True Body: The Buddha said to Ananda, “After the contemplation of the image has been accomplished, next contemplate Amitayus Buddha’s true body, which is golden in color. The white tuft between his eyebrows curls gracefully to the right, like five Mount Sumerus… The Buddha’s aureole is as vast as a hundred kotis of trichiliocosms.

Within it are hundreds of thousands of kotis of nayutas of transformation Buddhas, numerous as the sands of the Ganges, each attended by countless transformation bodhisattvas… Those excellent marks, radiant lights, and transformation Buddhas are boundless and cannot be fully described! The practitioner should simply recollect them with utmost reverence, thereby enabling the mind’s eye to behold them.

Upon seeing this mark, one will behold all the Buddhas of the ten directions. Because one beholds the Buddhas, this is called the Buddha-Recollection Samadhi.” This passage demonstrates that one beholds the Buddha through the supportive empowerment of Amitabha Buddha’s three powers; therefore, it is called the augmentative condition of the Samadhi of Beholding the Buddha. In the same section, the Buddha also said, “Therefore, the wise should concentrate their thoughts and carefully contemplate Amitayus Buddha.

Those who wish to contemplate Amitayus Buddha should enter through one of his excellent marks. They need only contemplate the white tuft between his eyebrows until it is perfectly clear. When they behold the white tuft, all eighty-four thousand marks will naturally appear.

When they behold Amitabha Buddha, they thereby behold innumerable Buddhas throughout the ten directions. Because they behold innumerable Buddhas, those Buddhas will appear before them and bestow predictions of buddhahood.” This likewise demonstrates that Amitabha’s three powers empower ordinary beings who recollect him single-mindedly, enabling them to behold the Buddha; therefore, it is called the augmentative condition of the Samadhi of Beholding the Buddha.

Again, in the contemplations of Avalokitesvara, Mahasthamaprapta, and so forth, as well as in the nine grades of rebirth, practitioners may cultivate for an entire lifetime, for seven days… for one day, or even recite the Buddha’s name for ten utterances or a single utterance, aspiring to behold the Buddha at the time of death. If, in this present life, they encounter a good spiritual teacher who leads them to invoke Amitabha Buddha’s name with utmost sincerity, the Buddha and the assembly of sages will bring lotus pedestals to welcome and guide them.

This is also scriptural evidence that Amitabha Buddha, through the empowerment of his three powers, enables practitioners to behold the Buddha. This too is called the augmentative condition of the Samadhi of Beholding the Buddha.

Again, the sutra continues: The Buddha said to Ananda, “This sutra is called the Contemplation of the Land of Utmost Bliss, Amitayus Buddha, Avalokitesvara Bodhisattva, and Mahasthamaprapta Bodhisattva… You should receive and uphold it in this manner and never forget it. Those who cultivate this samadhi will behold Amitayus Buddha and the two Great Beings in this very life.” This is the evidence presented in this sutra that such a vision occurs through the empowerment of Amitabha Buddha’s three powers. Because internal and external causes and conditions come together, one is able to behold the Buddha; therefore, it is called the augmentative condition of the Samadhi of Beholding the Buddha.

Again, as stated in the Pratyutpanna Samadhi Sutra: “The Buddha said to Bhadrapala, ‘There is a samadhi called the Samadhi in Which the Buddhas of the Ten Directions Appear Before One.’ If anyone wishes swiftly to attain this samadhi, for seven days and seven nights that person must neither sleep nor rest, must entertain no deluded thoughts, and, in a secluded place, must contemplate Amitabha Buddha’s true golden body, his thirty-two marks, his brilliant radiance, and his immeasurable uprightness, beauty, and majesty.

One should contemplate single-mindedly, recollect him mentally, invoke his name orally, and continue from thought to thought without interruption. The Buddha said that after seven days one would behold the Buddha. It is like a person looking at the stars in the night sky, each star being a Buddha.

If anyone among the fourfold assembly contemplates in this way, to behold all the stars is to behold all the Buddhas. If this sutra is taken as evidence, then it is likewise through the empowerment of Amitabha Buddha’s three powers that one is able to behold the Buddha. Samadhi means that practitioners recollecting the Buddha must do so with the utmost sincerity and earnestness, without allowing any distracting thoughts.

When every thought abides in the invocation of the Buddha’s name and the sound of that invocation continues without interruption, the mind’s eye will open and clearly behold Amitabha Buddha appearing before it. This is called concentration. Practitioners will also behold the assembly of sages and the magnificently adorned jeweled land.

This is called the augmentative condition of the Samadhi of Beholding the Buddha’s Pure Land.”

Again, as stated in the Moon-Lamp Samadhi Sutra: “Contemplating and recollecting the Buddha’s excellent marks and virtues can keep the practitioner’s faculties from becoming disturbed, the mind from falling into delusion, and bring one into accord with the Dharma, thereby attaining vast ‘wisdom born of hearing,’ like the great ocean.

The wise person who abides in that samadhi, gathers the mind, and practices walking meditation will behold a thousand kotis of Tathagatas and, in future lives, will also encounter innumerable Buddhas, as numerous as the sands of the Ganges.” This too is scriptural evidence and is also called the augmentative condition of the Samadhi of Beholding the Buddha. Again, in the Manjusri Prajnaparamita Sutra, Manjusri asked the Buddha, “What is called the Samadhi of One Practice?” The Buddha replied, “If good men or good women, dwelling in a secluded place, relinquish distracted thoughts, face the direction of the Buddha whom they are contemplating, refrain from contemplating his excellent marks, and exclusively invoke his name without interruption from thought to thought, then,

while recollecting the Buddha, they will be able to behold the Buddhas of the three periods: past, present, and future.” This passage demonstrates that the empowerment of all Buddhas’ great compassion enables practitioners to behold the Buddha.

This is also called the augmentative condition of the Samadhi That Enables Ordinary Beings to Behold the Buddha.

D - The Augmentative Condition of Embracing and Accepting Sentient Beings, as stated in the section on the Forty-Eight Vows in the Sutra of Infinite Life: “The Buddha said, ‘When I attain buddhahood, if sentient beings in the ten directions who wish to be born in my land invoke my name even as few as ten times and, relying upon the power of my vow, are not born there, I vow not to attain perfect enlightenment.’” This vow means that, at the time of death, practitioners attain rebirth because they are embraced, protected, and sustained by the power of Amitabha Buddha’s vow.

Therefore, this is called the augmentative condition of Embracing and Accepting Sentient Beings. Again, the first fascicle of the Sutra of Infinite Life states: “If any sentient beings attain rebirth in the Land of Utmost Bliss, it is entirely because the power of Amitabha Buddha’s vows serves as the augmentative condition.” This is likewise evidence of the augmentative condition of Embracing and Accepting Sentient Beings.

Again, the second fascicle of the Sutra of Infinite Life states: “The Buddha said that sentient beings have differing capacities, which are divided into three classes: superior, middling, and inferior. According to their capacities, the Buddha exhorts them all to recollect Amitabha Buddha’s name exclusively. When such people are about to die, Amitabha Buddha and the assembly of sages appear to welcome and guide them, and they all attain rebirth.” This too is the augmentative condition of Embracing and Accepting Sentient Beings.

Again, in the eleventh contemplation and the section on the nine grades of rebirth in the Contemplation Sutra, the Buddha himself states that practitioners who cultivate the two practices of meditative and non-meditative virtues will all be personally welcomed and guided to rebirth by Amitabha Buddha and the assembly of sages, who bring lotus pedestals to receive them. This too is the augmentative condition of Embracing and Accepting Sentient Beings.

Again, in the Amitabha Sutra, the Buddha said, “If good men or good women single-mindedly and exclusively recollect the name of Amitabha Buddha for one day or even for seven days, then, when their lives are about to end, Amitabha Buddha and the assembly of sages will appear before them, and they will immediately attain rebirth in the Land of Utmost Bliss.” The Buddha continued, “Because I perceive such benefit, I speak these words.” This too is evidence of the augmentative condition of Embracing and Accepting Sentient Beings.

Again, as stated in the section on the Forty-Eight Vows: “If, when I attain Buddhahood, sentient beings in the ten directions awaken the aspiration for bodhi, cultivate various merits, and wholeheartedly make the vow, wishing to be born in my land, yet at the end of their lives I do not appear together with the assembly of sages to welcome and guide them, I vow not to attain perfect enlightenment.” This, too, is the augmenting condition of Embracing Sentient Beings.

Again, as stated in the following vow: “If, when I attain Buddhahood, sentient beings in the ten directions hear my name, contemplate my land, wholeheartedly dedicate their merits, and vow to be born in my land, yet their wish is not fulfilled, I vow not to attain perfect enlightenment.” This, too, is the augmenting condition of Embracing Sentient Beings.

Again, as stated in the following vow: “If, when I attain Buddhahood, any woman in the worlds of the ten directions hears my name, joyfully believes and delights in it, awakens the aspiration for bodhi, and grows weary of the female body, yet after the end of her life she again assumes a female body, I vow not to attain perfect enlightenment.” This means that, by the power of Amitabha Buddha’s fundamental vows, when a woman recites and recollects the Buddha’s name, at the end of her life her female body is immediately transformed into a male body.

Amitabha welcomes and receives her, bodhisattvas support and guide her, and, seated upon a lotus throne, she follows the Buddha to attain rebirth there, joins the ocean-wide assembly of the Lotus Pool, and realizes the patience of the non-arising of dharmas. Furthermore, it should be known that if any woman does not rely upon the power of Amitabha’s vows and august name, she will never be able to transform the female body throughout hundreds of thousands of millions of kalpas as numerous as the sands of the Ganges.

Some people now claim that women cannot attain rebirth in the Pure Land. These are slanderous words and should not be believed or accepted. This demonstrates the augmenting condition of Embracing Sentient Beings.

E - The Augmenting Condition of Testimony Confirming Rebirth:

Question: It is already known that the Forty-Eight Vows embrace all sentient beings and enable them to attain rebirth in the Pure Land, but it is not yet known which sentient beings will attain rebirth. Furthermore, who is assured of certainly attaining rebirth?

Answer: As stated in the Contemplation Sutra, the Buddha told Lady Vaidehi: “Do you know, Lady, that Amitabha Buddha is not far from here? You should concentrate your thoughts and carefully contemplate the Land of Ultimate Bliss; then your pure karma will surely be accomplished. I shall now explain various illustrations extensively for you, and also enable all ordinary beings in future ages who wish to cultivate pure karma to be born in the Western Land of Ultimate Bliss.” This proves that after the World-Honored One’s nirvana, ordinary beings who rely upon the power of Amitabha Buddha’s vows will certainly attain rebirth. This is the augmenting condition of Testimony Confirming Rebirth.

Question: Shakyamuni Buddha taught the Dharma in order to reveal it to sentient beings and enable them to awaken to and enter the Buddha-Dharma. Why, then, do some people believe the teaching while others disbelieve it, with each side disparaging the other? Why is this so?

Answer: Ordinary beings possess two kinds of dispositions: first, a wholesome disposition; second, an unwholesome disposition. Those of wholesome disposition are people who, upon hearing the Buddha’s teaching, immediately abandon evil and practice good, abandon the deviant and follow the right, abandon falsehood and follow truth, abandon error and follow what is correct, and abandon the counterfeit and follow what is genuine.

If these people of five wholesome kinds take refuge in the Buddha-Dharma, they can benefit both themselves and others. Within the family, they are filial and obedient; outside it, they benefit everyone. They maintain loyalty and trustworthiness and devote themselves fully to serving their families and their country.

Therefore, they are called people of wholesome disposition. Those of unwholesome disposition are people who abandon the genuine and follow the counterfeit, abandon the right and follow the deviant, abandon what is correct and follow what is wrong, abandon truth and practice falsehood, and abandon good and practice evil. If people of these five unwholesome kinds take refuge in the Buddha-Dharma, they can benefit neither themselves nor others.

At home they are unfilial, fail to keep their word, and give no thought to serving their families or their country. They are disloyal and unrighteous, flattering and jealous. Moreover, such people specialize in harming the worthy and virtuous, turning black into white and white into black, and seeing only the faults of others.

Therefore, they are called people of unwholesome disposition. Furthermore, such people even dare to slander and insult all the good and virtuous ones among devas and humans, as well as all Buddhas, worthies, and sages. Those who possess wisdom should understand this.

The two kinds of wholesome and unwholesome dispositions have now been explained in order to answer the question raised above.

The Contemplation Sutra states that the Buddha told Vaidehi: “You, Lady, and all sentient beings should single-mindedly fasten your thoughts upon one place in order to visualize the realm of the West…” From the banners of vajra supporting the lapis lazuli ground and the various precious adornments upon its surface through the thirteenth contemplation, all these passages substantiate the answer given to Vaidehi. Their purpose is to cause ordinary beings, whether wholesome or unwholesome, to turn their minds toward cultivation and all attain rebirth. This, too, is testimony to the augmenting condition of Testimony Confirming Rebirth.

Again, as stated in the Contemplation Sutra: “In every region of the precious Land of Ultimate Bliss there are five billion jeweled towers. Within those towers are innumerable devas who constantly perform celestial music… All these sounds expound the practice of recollecting the Buddha, recollecting the Dharma, and recollecting the Sangha…

If this contemplation is accomplished, … at the end of the practitioner’s life, the practitioner will certainly be born in the Land of Ultimate Bliss.” This, too, is testimony to the augmenting condition of Testimony Confirming Rebirth. Again, as stated in the Contemplation Sutra, the Buddha told Ananda: “That wondrous lotus flower was brought to fulfillment by the power of the vows of Bhiksu Dharmakara. One who wishes to contemplate that Buddha must first visualize this lotus throne.

When practicing this visualization, one must not contemplate anything else, but must clearly contemplate the lotus pedestal and each of its petals, … just as a person looking into a mirror sees his own face. If this visualization is accomplished, … one will certainly be born in the Land of Ultimate Bliss…” This passage of scripture also proves that this is the augmenting condition of Testimony Confirming Rebirth. The Sutra of Infinite Life states that the Buddha told Ananda: “Any sentient beings born in that land will all dwell in right concentration.

All Buddhas throughout the ten directions praise Amitabha Buddha together. If sentient beings hear that Buddha’s name, give rise to joyful faith and delight, and vow to be born in that land, then even with only a single thought, they will all attain rebirth and abide in non-retrogression.” This, too, confirms the augmenting condition of Testimony Confirming Rebirth. In the section on the nine grades of rebirth in the Contemplation Sutra, each grade clearly states: “Whether while the Buddha is still in the world or after the Buddha’s nirvana, ordinary beings afflicted by defilements who encounter a good spiritual friend and are encouraged to give rise to faith—whether by observing the precepts, recollecting the Buddha, reciting sutras, paying homage, offering praise,

and so forth—will certainly all attain rebirth.

Through the power of the Buddha’s vows, they will all attain rebirth.” This, too, confirms the augmenting condition of Testimony Confirming Rebirth.

The Amitabha Sutra states: In each of the six directions there are Buddhas as numerous as the sands of the Ganges. They all extend their broad and long tongues, covering the entire three-thousand-great-thousand world-system, and speak these truthful words: “Whether while the Buddha is still in the world or after the Buddha’s nirvana, all sinful ordinary beings need only turn their minds to recollect Amitabha Buddha and vow to be born in the Pure Land, for as many as seven days or even one day, ten utterances, three utterances, or a single utterance.

At the end of their lives, Amitabha Buddha and the entire assembly of sages will come to welcome them, and they will immediately attain rebirth.” As explained above, the Buddhas of the six directions extend their broad and long tongues to testify that ordinary beings who recollect the Buddha will certainly have their offenses eradicated and attain rebirth. If this scriptural passage did not establish that rebirth is attainable, then after the Buddhas of the six directions had extended their tongues, they would surely be unable to withdraw them, and their tongues would instead decay.

This, too, is testimony to the augmenting condition of Testimony Confirming Rebirth.

I respectfully address all practitioners cultivating the practice of rebirth! Upon hearing such words, you should be deeply moved and shed tears, and throughout many lives and many kalpas allow your bones to be crushed and your flesh torn apart in order to repay the profound kindness of the Buddhas. These teachings accord with your original mind; why, then, do you still harbor doubts and fears? Furthermore, I respectfully address all practitioners! Even evil, sinful ordinary beings receive supportive aid whereby their offenses are extinguished and they attain rebirth; how much more, then, would sages who aspire to be reborn fail to attain rebirth?

The preceding passage answers the question, “Which classes of sentient beings will attain rebirth in the Pure Land?” This concludes the explanation of the five kinds of superior conditions.

Question: The Blessed One appeared in the world wishing to deliver ordinary beings in the realm of the five defilements. Out of compassion, he revealed to them the causes of the ten evil deeds and the painful retributions in the three evil realms. Moreover, through impartial wisdom, he enabled devas and humans to awaken to and enter the Buddha-Dharma, turn their minds, and aspire to be reborn in the Land of Ultimate Bliss. All the sudden-teaching sutras have explained this clearly; why, then, are there now so many people who do not believe and who even openly slander it?

What karmic retributions will such people suffer in this life and after death? Please cite scriptural evidence so that they may repent and reform, give rise to faith in the Mahayana Buddha-Dharma, turn back, and seek rebirth in the Pure Land. This would be of benefit to them.

Answer: I shall answer on the basis of the scriptures. These evil people were discussed above in the section on the five evil dispositions. I shall now cite the scriptures directly as evidence.

As the Sutra of the Ten Rebirths says: “The Buddha said to Bodhisattva Mountain-Ocean Wisdom: ‘Now, because you wish to liberate all sentient beings, you should accept and uphold this sutra.’ The Buddha again said to Mountain-Ocean Wisdom: ‘This sutra is called the Samadhi of Contemplating Amitabha Buddha’s Form-Body with Right Mindfulness and Attaining Liberation. It is also called Delivering Affinitive Sentient Beings Subject to the Outflows of Birth and Death and the Eight Adversities.

You should accept and uphold it accordingly. For sentient beings who do not yet have an affinity with the Buddha-Recollection Samadhi, this sutra can serve as a gateway into the Great Samadhi. This sutra can close the gates of hell for sentient beings.

This sutra can eliminate evil ghosts that specialize in harming people, bringing peace and security in all four directions.’ The Buddha again said to Mountain-Ocean Wisdom: ‘The meaning of what I have taught is precisely thus.’ Mountain-Ocean Wisdom addressed the Buddha: ‘Sentient beings in future ages will often slander this sutra. What will become of such people in their future lives?’ The Buddha said: ‘In future ages, in Jambudvipa, if any bhikshu, bhikshuni, man, or woman sees someone reading and reciting this sutra and displays an angry countenance or gives rise to a mind of slander, then, because of the causes and conditions of slandering the true Dharma, that angry and slanderous person will in this very life contract grave illnesses and suffer bodily deformities, or become blind,

deaf, and so forth.

They will be tormented by evil ghosts and spirits and afflicted by insanity, chills, fevers, hemorrhoids, edema, loss of reason, and so forth. They will suffer such fierce and grave illnesses, and in life after life they will endure these sufferings, unable to rest peacefully whether lying down or sitting. Neither urination nor defecation will function properly.

They will be unable either to live or to die. Because they slandered the scripture, they must undergo such retribution. Or, after death, they will fall into hell and endure intense suffering for eighty thousand kalpas.

For hundreds of thousands of myriads of lives, they will not even hear the names of food and drink. Because they slandered the scripture, they must undergo such retribution. Or they will be born among oxen, horses, pigs, or goats, be slaughtered by humans, and undergo immeasurable suffering.

Because they slandered the scripture, even when later reborn in the human realm, they will always be born into lowly families. For hundreds of thousands of myriads of lives, they will have no freedom, and for hundreds of thousands of myriads of lives, they will not hear even the name of the Three Jewels. Because they slandered the scripture, they must endure such suffering.

Therefore, this sutra should not be taught to those who lack wisdom. It should be taught only to those who contemplate rightly and maintain right mindfulness. Those who slight this sutra will fall into hell; those who revere this sutra will attain liberation and be reborn in Amitabha Buddha’s land.’ This sutra is now cited as proof.

You should know that the Buddha’s prophetic declarations concerning those who revere or slander the scriptures are all true and not false. This completes the answer to the preceding question.

Question: After the Buddha’s nirvana, all ordinary beings, whether good or evil, may give rise to the bodhi-mind and aspire to be reborn in Amitabha Buddha’s land. Day and night they concentrate their minds and, throughout their entire lives, recite the names, contemplate, worship, praise, and make offerings of incense and flowers to Amitabha Buddha, Avalokiteshvara, Mahasthamaprapta, and the entire assembly of sages, thereby adorning the Pure Land. Thought after thought, they contemplate, whether or not they have attained samadhi. What merits will they obtain in this present life? Please cite clear scriptural evidence so that practitioners in this and future ages may joyfully believe and delight in it, accept it with faith, and practice accordingly.

Answer: This question is truly appropriate. This is precisely what blocks the causes and conditions of birth and death in the six realms and opens the gate leading to the bliss of the Pure Land. Not only does Amitabha Buddha praise it, but all the Buddhas throughout the ten directions also rejoice.

I shall now answer on the basis of the scriptures. As the Pratyutpanna Samadhi Sutra says: “The Buddha said to Bodhisattva Bhadrapala: ‘In the practice of the Buddha-Recollection Samadhi, there are four kinds of offerings that bring joy to practitioners: food and drink, clothing, bedding, and medicine. The Buddhas of the past, by cultivating the Samadhi of Recollecting Amitabha Buddha and joyfully receiving these four kinds of offerings, all attained Buddhahood.

At present, the Buddhas throughout the ten directions, by cultivating the Samadhi of Recollecting Amitabha Buddha and joyfully receiving these four kinds of offerings, all attain Buddhahood. In the future, the Buddhas throughout the ten directions, by cultivating the Samadhi of Recollecting Amitabha Buddha and joyfully receiving these four kinds of offerings, will attain Buddhahood.’ The Buddha said to Bhadrapala: ‘I shall now give a brief analogy illustrating the merit of joyfully providing the four kinds of offerings to practitioners of the Buddha-Recollection Samadhi.

Suppose a person lived for one hundred years and, from the moment of birth, could walk continuously without ever stopping until death, traveling faster than a swiftly blowing wind. Could anyone calculate the total distance traversed by that person?’ Bhadrapala replied: ‘No, it could not possibly be calculated!’ The Buddha said: ‘I shall now tell you and the bodhisattvas: If a man or woman were to give away a quantity of precious treasures sufficient to fill all the space traversed by that person, the merit of such giving would not equal even one hundred-thousand-millionth part of the merit gained by hearing of the merit of joyfully providing the four kinds of offerings to practitioners of the Buddha-Recollection Samadhi; indeed, no comparison could be made.’”

The Buddha said: “In the past, incalculable, innumerable kalpas ago, there was a Buddha named Siha Mati, whose land was called Bhadrahara. There was a wheel-turning king named Visakin, who went to the Buddha. Knowing the king’s thoughts, the Buddha taught him the four joyful offerings associated with the Samadhi of Mindfulness of the Buddha.

Having heard this, the king rejoiced greatly and scattered many kinds of precious jewels over the Buddha’s body as an offering. The king made this vow: ‘May the merit of this act enable humans and devas throughout the ten directions to attain peace and security.’ The Buddha said: ‘After the king’s life ended, he was reborn in the royal palace as a crown prince named Brahmadatta. At that time, there was a bhiksu named Precious Jewel, who often taught the fourfold assembly of disciples the Dharma of the Samadhi of Mindfulness of the Buddha.

When the crown prince heard the teaching on the four joyful offerings, he scattered precious jewels over the bhiksu and also presented him with robes as an offering. The crown prince and one thousand ministers renounced the household life together under that bhiksu in order to study the Samadhi of Mindfulness of the Buddha. The crown prince and his ministers constantly attended upon their teacher for eight thousand years, practicing diligently day and night without ever becoming indolent.

Having heard the Samadhi of Mindfulness of the Buddha only once, they attained sublime wisdom. In subsequent lives, they encountered another sixty-eight thousand Buddhas, and in the presence of each Buddha they heard the Dharma of the Samadhi of Mindfulness of the Buddha, continuing in this way until they attained Buddhahood.’”

The Buddha said: “If anyone wishes to hear the Dharma of the Samadhi of Mindfulness of the Buddha, even if it is a hundred li, a thousand li, or four thousand li away, that person should still go there to hear it. How much more so when it is close at hand—how could one refuse to seek and study it?”

Reverently addressing practitioners of the Dharma gateway of rebirth: the preceding passage cites the Buddha’s teachings as proof, while the details are explained clearly in the Chapter on the Merit of the Four Offerings.

Question: In accordance with the Buddha’s teaching, one practices diligently and austerely throughout the six periods of day and night—making prostrations, being mindful of the Buddha, practicing walking meditation, engaging in contemplation, reciting sutras, strictly observing the precepts, growing weary of birth and death, and fearing the suffering of the evil destinies. If one practices in this way throughout one’s entire life and vows to be reborn in Amitabha Buddha’s Pure Land, yet fears that one’s karmic hindrances have not been exhausted and habitual tendencies still remain and may obstruct rebirth there, how can this fear be eliminated? Please cite the Buddhist sutras as evidence and show the method for eradicating it.

Answer: The reply is given on the basis of the Buddhist sutras. The Sutra on the Ocean-like Samadhi of the Contemplation of the Buddha states: “The Buddha told his father, the king, and all those present: ‘In the past there was a Buddha named King of Emptiness. During the age of the semblance Dharma, there were four bhiksus who broke the precepts and committed grave offenses.

At that time, in the darkness of night, the Buddha appeared in the sky and said to the four bhiksus: “You have committed grave violations of the precepts and cannot be saved. If you wish to eradicate your offenses, you must enter a Buddha stupa, contemplate my image, and repent with utmost sincerity. Only then can these offenses be eradicated.” Having heard this, the four bhiksus cast aside all other affairs and single-mindedly followed his instruction.

They entered the Buddha stupa, went before the image, and earnestly prostrated themselves in repentance, wailing and weeping in sorrow without ceasing by day or night, until the end of their lives. After their lives ended, they were reborn in the land of the Buddha King of Emptiness.’ This sutra is now cited as proof. If practitioners wish to repent, they should likewise follow the instructions of this sutra.

The Buddha said: ‘After I enter parinirvana, my disciples should distance themselves from evil and abandon disputes over right and wrong. During each of the six periods of day and night, they should devote a brief portion of time, even if only a moment, to contemplating the white urna mark. Even if they have not yet perfected this contemplation, they will already have eradicated karmic hindrances accumulated through ninety-six kotis of nayutas of kalpas, as numerous as the grains of sand in the Ganges and the motes of dust, throughout birth and death.

If another person hears of this practice of contemplating the white urna, gives rise to joyful faith, and has not the slightest doubt, that person will likewise have eradicated the karmic hindrances of birth and death accumulated over eight billion kalpas. If any bhiksus, bhiksunis, upasakas, or upasikas have committed the four grave offenses, the ten evil deeds, the five heinous offenses, or the offense of slandering the Mahayana, then if such persons are able to repent during the six periods of day and night, with body and mind utterly sincere, casting their five limbs to the ground, crying aloud and rolling upon the ground, their faces streaming with tears, joining their palms before a revered image of the Buddha,

and contemplating the white urna between the Buddha’s eyebrows for from one to seven days, the four grave offenses just mentioned will be greatly diminished.

Those who cannot accomplish the contemplation of the white urna should enter a Buddha stupa and, for one to three days, join their palms and repent with utmost earnestness. Moreover, if a person hears even briefly of this practice of contemplating the white urna, that person will also eradicate the karmic hindrances of birth and death accumulated over three kalpas.’ The Buddha told his father, the king, and Ananda: ‘I shall now manifest a radiant bodily form for the entire great assembly.

Those whose minds are unwholesome or who have violated the precepts will perceive my bodily form differently.’ At that time, five hundred members of the Sakya clan saw the Buddha’s body as gray as ashes; one thousand bhiksus saw the Buddha’s body as the color of red earth; sixteen upasakas and twenty-four upasikas saw the Buddha’s body as black as ink; and the bhiksunis saw the Buddha’s body as silver-colored. The great assembly then said together to the Buddha: ‘Today we are unable to see the Buddha’s wondrous form.’ Having spoken, they tore at their hair, prostrated themselves with all five limbs upon the ground, wailed and cried aloud, and rolled upon the earth.

The Buddha said: ‘The Tathagata appears in the world precisely to eradicate your offenses. You should invoke the names of the seven Buddhas of the past, reverently bow before them, and disclose all the offenses you committed in former lives. You should go before the great Sangha and disclose all your offenses, following the Buddha’s teaching.

Before the Buddhas, bow your heads and make reverent prostrations, repenting with utmost sincerity and earnestness. After you have completed your repentance, your mind’s eye will open; you will behold the Buddha’s body and rejoice greatly within your hearts.’ The Buddha told the bhiksus: ‘Throughout immeasurable kalpas in past lives, you held inverted wrong views, doubted your teachers, broke the precepts, violated the fasting observances, and wantonly consumed the offerings of the faithful.

Because of these causes and conditions, you fell among hungry ghosts and into the hells, where you underwent suffering for eighty thousand years. Although you subsequently escaped, throughout immeasurable lives you were unable to see the Buddhas and could only hear their names. Now you see the Buddha’s body as the color of red earth and five chi11 in height.’ After the Buddha had spoken these words, the one thousand bhiksus and the others faced the Buddha and repented.

With all five limbs touching the ground, they lamented and wept with sincere and profound earnestness, their voices resounding all around. Just as a powerful wind scatters clouds and mist, they then beheld the Buddha’s bodily form. Having seen the Buddha’s body, the bhiksus rejoiced and aroused bodhicitta.

The Buddha told his father, the king: ‘These one thousand bhiksus have earnestly sought the Dharma without weariness of mind.’ The Buddha then conferred upon them the prediction that in the future they would attain Buddhahood, all bearing the same name: Radiant Illumination Tathagata.” The method of repentance presented above is excerpted from fascicles two and three of the Sutra on the Ocean-like Samadhi of the Contemplation of the Buddha.

11 One Chinese chi is approximately three Western tenths of a meter; five chi is approximately 1.5 meters.

In Chapter Twelve, “Secret Practice,” in the tenth fascicle of the Sutra Spoken by the Buddha on the Ocean-Like Samadhi of Contemplation of the Buddha, the Buddha told Ananda: “Among sentient beings in future ages, whoever attains the Samadhi of Recollection of the Buddha, the Samadhi of Contemplation of the Buddha, or the Samadhi in Which All Buddhas Appear Directly Before One should be instructed to carefully guard body, speech, and mind, not to engage in wrong livelihood, and not to give rise to arrogance.

If one engages in wrong livelihood or gives rise to arrogance, know that this person is afflicted with overweening pride, destroys the Buddhadharma, causes many sentient beings to give rise to unwholesome thoughts, disrupts the harmony of the Sangha, and displays extraordinary signs to delude the multitude; such a person is a companion of Mara. Although such evil persons also recollect the Buddha, they have lost the flavor of amrita.

Because of their arrogance, wherever they are born, their bodies will be short and stunted, their lineage lowly, and they will be poor and afflicted, with evil karma constantly pursuing them. Therefore, one must guard against such evils and prevent them from arising. If such wrongful karma arises, it will destroy one’s roots of goodness, just as a mad elephant destroys a lotus pond.” The Buddha told Ananda: “Those who cultivate the practice of recollecting the Buddha must guard themselves and must not be heedless.

If those who cultivate the Samadhi of Recollection of the Buddha do not guard their minds and thoughts, but give rise to arrogance, the evil wind of wrong livelihood will fan the flames of conceit and burn away all wholesome dharmas. Wholesome dharmas are all the immeasurable meditative concentrations. All practices of recollecting the Buddha arise from mental perception and are called the treasury of merit.” The Buddha told Ananda: “This sutra is called Sustaining the Contemplation Without Wavering.

It is also called Contemplation of the Buddha’s White Urna Mark; thus should you receive and uphold it. It is further called Contemplating the Parts of the Tathagata’s Body in Forward and Reverse Order; it is also called Discerning Each Pore of the Tathagata’s Body; it is also called Contemplating the Thirty-Two Marks, the Eighty Secondary Characteristics, and the Radiant Light of All Wisdoms; it is also called the Ocean-Like Samadhi of Contemplation of the Buddha; it is also called the Gateway to the Samadhi of Recollection of the Buddha; and it is also called the Sutra of the Wondrous Flowers of All Buddhas Adorning the Form Body.

You should skillfully receive and uphold it, taking care never to forget it.” Furthermore, as stated in the Chapter on Saving the Nagas in the Great Collection Sutra: “At that time, Sagara, the Naga King, invited the Buddha into his palace to make offerings to him, and the Buddha accepted the invitation. After the meal was finished, the great Naga King requested the Buddha to teach the Dharma. At that time, the Naga King’s crown prince, named Flower Face, came before the Buddha, bowed his head in homage, and remorsefully repented, saying that he did not know what evil karma he had created in the past that caused him now to be born among the nagas.” Taking this sutra as evidence, one should know that this too is a method of utterly sincere repentance.

Passages such as these are cited throughout all the scriptures and cannot be recorded exhaustively. I now briefly copy passages from three sutras so that people of later generations may see them and cultivate accordingly, excepting only those who lack earnest resolve. Everyone clearly knows that the Buddha never speaks falsely.

The Wooden Bead Sutra states: “At that time, King Virudhaka of the kingdom of Nanda sent an envoy to the Buddha. After bowing at the Buddha’s feet, the envoy said: ‘O Blessed One! Our kingdom is small and is frequently beset each year by bandits; the cost of living is high, epidemics are widespread, and the people suffer hardship.

I am often unable to eat or sleep in peace. The Tathagata’s treasury of Dharma is vast and profound, but I am occupied with many affairs of state and have no time to practice. I pray that the Blessed One, moved by compassion, will teach me an essential Dharma that I may easily practice day and night and thereby be freed from suffering in future lives.’ The Buddha told the envoy: ‘Return and tell the king that if he wishes to eliminate the afflictive hindrances and karmic-retribution hindrances, he should make a string of one hundred and eight beads and carry it with him.

Whether walking, sitting, or lying down, he should always be utterly sincere and single-minded, invoking and recollecting the Buddha, the Dharma, and the Sangha. He may recite through one round of beads, ten rounds, twenty rounds, one hundred rounds, one thousand rounds, and even hundreds of thousands or tens of millions of rounds. If he can sincerely complete two hundred thousand rounds without his body or mind becoming distracted, then after his life ends he will be born in the Yama Heaven, where clothing and food arise naturally and he will always enjoy peace and happiness.

He will sever the one hundred and eight fetters, turn against the current of samsara, direct himself toward nirvana, and attain the unsurpassed fruit.’ The envoy returned and reported this to the king. Upon hearing it, the king was greatly delighted. From afar, he bowed his head in gratitude to the Buddha and said: ‘I bow in homage and shall faithfully practice the Buddha’s teaching.’ He then ordered his ministers to make one thousand strings of beads and distributed one string to each member of the six classes of royal kin.

The king constantly used the beads in recitation and recollection. Although occupied with affairs of state, he never neglected the practice. He also constantly reflected: ‘The Blessed One’s compassion extends universally to all beings.

If my practice will indeed enable me to escape the unending ocean of suffering, I pray that the Blessed One will manifest before me and teach me the Dharma.’ For three days and three nights the king neither ate nor drank, but prayed with the utmost sincerity and earnestness. The Buddha and the assembly of noble ones then manifested within the palace and taught the Dharma to the king.” This scriptural passage demonstrates that the king’s mind was genuine and that, thought after thought, his karmic offenses and hindrances were eliminated.

Knowing that the king’s offenses had been eliminated, the Buddha responded to his earnest prayer and manifested so that the king might see him.

The Dharma Gateway of the Merits of the Ocean-Like Samadhi of Contemplating and Recollecting the Marks of Amitabha Buddha, in one fascicle

Note:

(1) Chinese: All Buddhas of the Ten Directions Stand Directly Before One.