西方合論

Chapter III

CATEGORIES

The Tathagata taught innumerable Dharma gates. In the sutras, the Buddha sometimes addressed a particular matter or spoke in response to certain causes and conditions. These teachings cannot possibly be recounted in full.

Yet only the Dharma gate of Buddha-mindfulness was repeatedly praised by the Buddha, like a lofty mountain suddenly rising from a vast plain, or the morning star casting its light over an immense desert as dawn approaches. Among all the Dharma gates, none is more excellent than this one. I shall now include in this third chapter on categories only the sutras concerning Amitabha Buddha’s Western Pure Land, dividing them according to two principles: warp and weft.

The Shuowen Jiezi states: “Weaving generally follows two directions: warp and weft. The warp is formed by gathering the lengthwise silk threads. The warp remains unchanged, while the weft varies.” If a sutra does not specifically discuss the Land of Peace and Nurture, I do not record it here.

As for the weft, if it mentions the Dharma gate of Buddha-mindfulness, I include it as well, just as one searching the mountains for precious jade would gather even mutton-fat jade, or one descending into the great ocean in search of agarwood would not bear to discard ox-head sandalwood. Confucius said: “Could one simply abandon what is doubtful and unknown? As for hearing what has never before been heard, one must look to the sages of future generations.”

1/ Warp within the warp.

2/ Weft within the warp.

3/ Warp within the weft.

4/ Weft within the weft.

1/ Warp within the warp

1- Sutra of Infinite Purity, Equality, and Enlightenment.

2- Sutra of Infinite Life.

3- Amitabha Sutra.

4- Sutra of the Adornment of Infinite Life.

5- The eighteenth sutra in the Maharatnakuta, entitled Assembly of the Tathagata of Infinite Life.

The five sutras above derive from the same Sanskrit text; the first four translations are not entirely clear and precise.

6- The Great Amitabha Sutra is the scripture in which the layman Longshu harmonized the four preceding translations. It records the Buddha’s teaching to Ananda, Maitreya, and others at Vulture Peak in Rajagriha.

Among the translations, the Assembly of the Tathagata of Infinite Life in the Maharatnakuta is rich in content. I do not know why Longshu did not see this scripture.

– The Amitabha Sutra Spoken by the Buddha and the Sutra in Praise of the Pure Land and the Buddha’s Protection and Acceptance derive from the same Sanskrit text, but the former speaks of the Pure Land more briefly than the latter. In Anathapindika’s Garden in the kingdom of Shravasti, the Buddha taught Shariputra. Most who recite scriptures use this sutra.

– The Sutra of Contemplation of the Buddha of Infinite Life states: “On Mount Gridhrakuta in Rajagriha, the Buddha taught Queen Vaidehi.” The sutra fully presents the sixteen wondrous contemplations and the Dharma gates of cultivation. Therefore, Gushan classified it as meditative virtue.

Nevertheless, the three kinds of sutras above all specifically establish the doctrine of the Western Land. They are like the lord among heavenly beings and the king among humans; they do not refute one another. They are also like vast and empty space, quiescent and containing not a single thing—how could there be a second thing? The profound and mysterious principles contained in these sutras are fully discussed in other chapters of this book. I shall not repeat them here, lest the text become lengthy.

2/ Weft within the warp

– The Sutra of the King of the Drum Sound records: “Beside the Gagga Pond in the great city of Champa, the Buddha told one hundred bhikshus: If any among the four assemblies uphold the name of Amitabha Buddha, then at the end of their lives they will all be welcomed and guided by the Buddha and the holy assembly and attain rebirth in that land.”

– The Later-Produced Verses on Amitabha Buddha records the passage from: “Niệm pháp tỳ kheo nãi tòng Thế Nhương Vương” through: “Hoằng thử vô lượng thệ, thế thế khể thủ hành.”

There are fifty-six lines in all, consisting entirely of verse from beginning to end.

These two sutras also specifically expound the Pure Land. In terms of doctrine, the Verses on Amitabha Buddha presents it only briefly and is therefore classified as weft. Moreover, the meaning of the Sutra of the Drum Sound chiefly concerns upholding a dharani, while the Sutra of Verses is composed in verse rather than prose.

3/ Warp within the weft

– The Avatamsaka Sutra records: “Bodhisattva Samantabhadra encouraged the youth Sudhana and the great assembly in the ocean-wide congregation to make the ten great vows. At the end of life, when all the faculties disintegrate and all power and majesty disappear, only these great vows will continue to accompany one without ever departing. At all times, these great vows alone will continue to accompany one without ever departing. At all times, these great vows will go ahead and guide the way. In a single instant, one will attain rebirth in the Land of Ultimate Bliss. That person will see himself born within a lotus and receive a prediction of enlightenment from the Buddha. After receiving this prediction, throughout innumerable kalpas he will universally liberate countless beings in the worlds of the ten directions. In accordance with the thoughts of beings, he will employ wisdom to benefit them, even entering the great ocean of affliction and suffering to rescue beings, deliver them from birth and death, and enable them to be born in the Land of Ultimate Bliss.” Furthermore, the elder Liberation said: “If I wish to see the Land of Peace and Bliss of the Tathagata of Infinite Life, I see it at will. All worlds throughout the ten directions likewise contain Tathagatas; whenever I wish to see them, I see them at will. I can clearly know the Tathagatas’ deeds of spiritual power and their adorned lands. They neither come nor go, have neither a place of activity nor an abiding place, just as my own body neither comes nor goes and has neither a place of activity nor an abiding place.”

– The Lotus Sutra records: “One who hears this scripture and practices in accordance with the Buddha’s words will, when life ends, immediately be born in the Land of Peace and Bliss of Amitabha Buddha, surrounded there by great bodhisattvas. That person will be born within a lotus, seated upon a jeweled throne, and enter the patient acceptance of the non-arising of dharmas and the bodhisattvas’ spiritual powers. Having entered this acceptance, that person’s faculty of sight will become pure. Because the faculty of sight is pure, that person will see Tathagatas as numerous as the sands of seven million two hundred thousand billion Ganges Rivers.”

– The Shurangama Sutra records: “Bodhisattva Mahasthamaprapta addressed the Buddha:

– I remember that in a distant age, as many kalpas ago as there are sands in the Ganges, a Buddha named Infinite Light appeared in the world. At that time, twelve Tathagatas successively attained Buddhahood within a single kalpa. The last Buddha, named Light Surpassing the Sun and Moon, taught me to cultivate the samadhi of Buddha-mindfulness. It is like one person who constantly remembers and another who constantly forgets. Even if these two meet, it is as though they had not met; even if they see each other, it is as though they had not seen each other. If both remember one another, and their remembrance becomes deeply engraved in their minds, then, like a form and its shadow, they will never be separated from one life to the next. The Tathagatas throughout the ten directions compassionately remember beings as a loving mother remembers her young child. If the child resolutely runs away from its loving mother, her remembrance is of no avail. If the child remembers its loving mother just as she remembers the child, then mother and child will never be separated, life after life. If beings’ minds remember and are mindful of the Buddha, they will certainly see the Buddha now or in the future. They will not be far from the Buddha and will not need any other expedient means, for the flower of the mind will spontaneously bloom. It is like a person perfumed with fragrant water, whose body then carries its scent. This is called Adornment with Fragrance and Light. My original cause was to employ the mind of Buddha-mindfulness to enter the patient acceptance of the non-arising of dharmas. I now dwell in this world to welcome and guide those mindful of the Buddha to the Pure Land. The Buddha asks about perfect penetration: I gather in all six faculties without discrimination, maintaining successive pure thoughts without interruption, and enter samadhi. This is supreme.”

– The Ratnakuta Sutra records: “The Buddha told his royal father:

– All beings are Buddhas. Royal Father should now be mindful of Amitabha Buddha in the Western World. By diligently advancing with vigor, you will attain the Buddha Way.

The king asked:

– How are all beings Buddhas?

The Buddha replied:

– All dharmas are unborn, unmoving, neither grasped nor relinquished, without form and without self-nature. One must establish the mind in this Buddha-Dharma. Royal Father, you should not place your trust in any other dharma.

At that time, the royal father and seventy thousand members of the Shakya clan heard this Dharma, gained faithful understanding, rejoiced, and awakened to the patient acceptance of the non-arising of dharmas. The Buddha smiled and spoke this verse:

The wisdom of the Shakya clan is resolute;

Therefore, regarding the Buddha-Dharma,

Their minds abide in faith.

After relinquishing this body,

They will be born in the Land of Peace and Bliss,

See Amitabha face to face,

Enter fearlessness,

And accomplish the path of enlightenment.”

Furthermore, the Buddha taught Maitreya that by bringing forth ten minds, one would attain rebirth in the Land of Ultimate Bliss. What are these ten minds?

Toward beings, arouse a vast mind of loving-kindness and a mind that does no harm.

Toward beings, arouse a vast mind of compassion and a mind that does not torment them.

Regarding the Buddha’s true Dharma, spare neither body nor life, but joyfully preserve and protect it.

Toward all dharmas, give rise to a mind of supreme patience and a mind free from attachment.

Do not crave offerings, reverence, or honor; thus the mind remains pure, peaceful, and joyful.

In seeking the Buddha’s wisdom, never lose right mindfulness at any time.

Respect and honor all beings, never despising them.

Do not become attached to worldly theories; toward the factors of awakening, give rise to a resolute mind.

Cultivate roots of goodness with a pure mind free from defilement.

10. Toward the Tathagatas, transcend all characteristics and arouse the mind of Buddha-mindfulness.

These are the ten minds brought forth by a bodhisattva, through which rebirth is attained. Among these ten minds, a practitioner need only perfect one and aspire to be born in that Buddha’s world. If that person were not born there, it would be utterly unreasonable.

– The Pratyutpanna Samadhi Sutra records: “The Buddha told Bodhisattva Bhadrapala: If a shramana or a layperson hears that Amitabha Buddha’s Land of Ultimate Bliss lies in the West, that person should constantly be mindful of the Buddha of that direction, refrain from violating the precepts, and single-mindedly be mindful of the Buddha for one day and night or for seven days and seven nights. After seven days, that person will see Amitabha Buddha in a dream, rather than while awake. As in a dream, that person will not know whether it is night or day, will not distinguish inside from outside, and will see even in dark or obstructed places. Bhadrapala! While a bodhisattva is mindful of the names, realms, and lands of the Buddhas, the obscure and dark places within great mountains and Mount Sumeru all open and become luminous. The eyes are not obstructed, nor is the mind impeded. This great bodhisattva sees clearly without attaining the divine eye, hears clearly without attaining the divine ear, and reaches a Buddha-land without attaining spiritual travel. It is not necessary to wait until the end of life, be born in a Buddha-land, and only then see the Buddha. Even while sitting in meditation, one sees Amitabha Buddha, hears the Buddha teach the sutras, receives and upholds them all, and, emerging from right concentration, has sufficient ability to teach the Dharma to others.”

– The Sutra of the Samadhi of Contemplating the Buddha records: “Manjushri recounted that, through causes in a former life, he attained the samadhi of Buddha-mindfulness and would be born in the Pure Land. The World-Honored One further predicted: ‘You will attain rebirth in the Land of Ultimate Bliss.’”

– The Chapter on Bhadrapala in the Mahasamnipata Sutra records: “Those who seek unsurpassed enlightenment should cultivate the meditation samadhi of Buddha-mindfulness.” The verse states:

If one is mindful of Amitabha Buddha,

This is called the unsurpassed, profound, and wondrous meditation;

While engaged in contemplation, one immediately sees the Buddha:

This itself is the Dharma that neither arises nor ceases.

– The Sutra of the Ten Abodes and the Severing of Bonds records: “While sitting in meditation, four hundred million beings knew for themselves that they would die here and be born there, continuing endlessly, with desire as the root. They wished to be born in a land without desire. The Buddha said: West of here, beyond innumerable lands, is a Buddha named Infinite Life. His land is pure and has no lust, anger, or delusion. Beings there are born by transformation within lotus flowers, not from the wombs of their parents. You should be born in that land.”

– The Sutra of the Inconceivable Realm of the Tathagata records: “A bodhisattva clearly knows that the Buddhas and all dharmas are mind-only and therefore attains conforming acceptance or enters the first bhumi. Upon relinquishing this body, that bodhisattva is immediately born in the World of Wondrous Joy or in the Land of Ultimate Bliss.”

– The Sutra of Rebirth According to One’s Vows records: “Buddha-lands are immeasurable in number; why seek rebirth exclusively in the Land of Ultimate Bliss?

Answer:

Because its cause is supreme: ten thoughts serve as the cause.

Because its conditions are supreme: the forty-eight vows universally liberate beings.”

– The Sutra Praising the Merits of All Buddhas records: “If anyone hears the name of the Tathagata of Infinite Life and wholeheartedly believes and delights in it, then at the end of that person’s life, Amitabha Buddha and the bhikshus will come before that person, and Mara will be unable to destroy that person’s mind of true awakening.” It further states: “Anyone who receives, upholds, recites, and is mindful of this sutra will gain immeasurable merit, forever escape the three evil paths, and, after life ends, attain rebirth in that land.”

– The Great Cloud Sutra records: “Good man, west of the Saha World is a world named Peace and Bliss, where there is a Buddha named Infinite Life, who even now constantly proclaims the true Dharma for beings. That Buddha told a bodhisattva: ‘Good man! In the Saha World, Shakyamuni Buddha is teaching the Great Cloud Sutra for beings of meager merit and dull faculties. You should go there and wholeheartedly hear and receive it.’ Because that bodhisattva wished to come here, he first manifested auspicious signs. Good man, behold how the bodies of the bodhisattvas in the Land of Peace and Bliss are fifty-six thousand yojanas tall.

– World-Honored One, what is the name of the bodhisattva who is about to come, …and for what causes and conditions does he come to this land?

The Buddha said:

– That bodhisattva does not come here intending to liberate beings, but only earnestly hopes that the Tathagata will distinguish and explain the teaching for beings.

Good man, that bodhisattva from the other land comes here wishing to hear the prediction bestowed upon Bodhisattva Pure Light, and all wish to make offerings to such right concentration.

Good man, that bodhisattva is named Boundless Light (Mahasthamaprapta). He comprehends skillful means and can skillfully teach, transform, and guide beings.”

– The Lankavatara Sutra records: “Mahamati! After my nirvana, in southern India there will be a greatly virtuous bhikshu named Nagarjuna. This bhikshu will be able to demolish the disputes of the schools of existence and nonexistence, illuminate my unsurpassed Mahayana Dharma, enter the first bhumi of Joy, and attain rebirth in the Land of Peace and Bliss.”

– The Great Compassion Sutra records: “After my nirvana, in northern India there will be a bhikshu named Jivaka who has cultivated immeasurable and supremely excellent roots of goodness. At the end of his life, he will be born in the Buddha-land of Infinite Life in the West, more than hundreds of thousands of billions of worlds from here. Later he will become a Buddha named Stainless Light Tathagata.”

4/ Weft within the weft

– The Vairochana Chapter of the Avatamsaka Sutra records: “At that time, the youth Great Majestic Light saw the Tathagata King Adorned with the Paramita of Roots of Goodness attain unsurpassed enlightenment and manifest the power of spiritual abilities. He immediately attained the boundless ocean-treasury samadhi of Buddha-mindfulness.”

Furthermore, the Chapter on the Awakening of Radiant Light records: “At that time, the light shone through thousands of worlds. Upon reaching Bodhisattva Manjushri and the Buddha, both simultaneously emitted sounds and proclaimed this verse:

In every mode of conduct,

Constantly be mindful of the Buddha’s merits;

Never cease by day or night,

But diligently cultivate them.”

– The Chapter on the Worthy Leader records:

“When seeing a person near death, urge that person to be mindful of the Buddha,

And set up a Buddha image for that person to behold,

So that person may take refuge in the Buddha;

Through this, this light is now attained.”

– The eighth treasury, the Treasury of Mindfulness, in the Chapter on the Ten Inexhaustible Treasuries records: “This mindfulness is of ten kinds:

1- Quiescent mindfulness.

2- Pure mindfulness.

3- Unclouded mindfulness.

4- Luminous mindfulness.

5- Mindfulness free from dust and defilement.

6- Mindfulness free from every kind of attachment.

7- Mindfulness free from every kind of impurity.

8- Brilliantly illuminating mindfulness.

9- Delightful mindfulness.

10- Unobstructed mindfulness.”

– In the Verses of Praise at the Tushita Heaven Chapter, Bodhisattva Stainless Banner spoke this verse:

“Taking the Buddha as one’s sphere,

Be exclusively mindful without relinquishing it;

This person will be able to see the Buddha,

And that person’s mind will not differ from the Buddha.”

– The tenth dedication in the Chapter on the Ten Dedications records: “Dedicate the gift of Dharma toward all Buddhas of the present and future throughout immeasurable and boundless worlds, vowing to recollect the Buddhas as extensively as the dharmadhatu, and so forth…”

– In the Chapter on the Ten Bhumis, from the first bhumi through the final bhumi, each states: “All activities never depart from Buddha-mindfulness.”

– The Chapter on the Inconceivable Dharmas of the Buddha records: “The Tathagata performs ten kinds of Buddha-work:

1- If beings wholeheartedly recollect the Buddha, they will see the Buddha in the present life.

2- If beings’ minds are not gentle and compliant, the Buddha will teach the Dharma for them, and so forth.”

The Entry into the Dharmadhatu Chapter records: “Bhikshu Meghashri told the youth Sudhana:

– Good man, I have attained the power of resolute understanding, pure faculties of faith, and luminous wisdom. I universally contemplate all realms, remain free from every obstruction, perfect pure conduct, travel throughout the ten directions to make offerings to the Buddhas, constantly recollect all Tathagatas, remember the true Dharma of all Buddhas, and constantly see all Buddhas manifest various forms in accordance with the manifold inclinations of every kind of being so as to accomplish unsurpassed enlightenment, roaring the lion’s roar amid the great assembly. Good man, I have attained only this Dharma gate of recollection: the Light of Wisdom that Universally Beholds All Realms of the Buddhas.

1. This Dharma gate is called Buddha-Mindfulness with the Universally Illuminating Light of Wisdom, because beings who are mindful of the Buddha constantly see that the palaces in all Buddha-lands are pure and adorned.

2. The Dharma gate that causes all beings to be mindful of the Buddha, because, in accordance with the inclinations of beings’ minds, it enables them all to see the Buddha and purifies their minds.

3. The Dharma gate that causes beings to abide in Buddha-mindfulness, because it enables them to enter the Tathagata’s ten powers.

4. The Dharma gate that causes beings to abide in the Dharma of Buddha-mindfulness, because they see immeasurable Buddhas and hear the wondrous Dharma.

5. The Dharma gate of Buddha-mindfulness that shines brilliantly throughout all directions, because beings mindful of the Buddha see that the Buddha-lands in all worlds are as vast as the ocean, equal and without distinction.

6. The Dharma gate of Buddha-mindfulness that enters what cannot be seen, because beings mindful of the Buddha see the freely exercised spiritual deeds of the Buddhas within all subtle realms.

7. The Dharma gate of Buddha-mindfulness that abides throughout the kalpas, because in all kalpas, beings mindful of the Buddha constantly see the Tathagatas’ activities continuing without cessation.

8. The Dharma gate of Buddha-mindfulness that abides throughout all time, because at all times, beings mindful of the Buddha constantly see the Tathagata nearby, dwelling together with them and never far away.

9. The Dharma gate of Buddha-mindfulness that abides in all lands, because in every land, beings mindful of the Buddha see the Buddha’s body surpassing all others.

10. The Dharma gate of Buddha-mindfulness that abides throughout all ages, because, in accordance with the inclinations of beings’ minds, they universally see all Tathagatas of the three times.

11. The Dharma gate of Buddha-mindfulness that abides in all realms, because in every realm, beings mindful of the Buddha see the Tathagatas successively appear.

12. The Dharma gate of Buddha-mindfulness that abides in quiescent cessation, because within a single thought, beings mindful of the Buddha see all lands and all Buddhas manifest nirvana.

13. The Dharma gate of Buddha-mindfulness that abides in departure, because within a single thought, beings mindful of the Buddha see all Buddhas depart from their dwelling places.

14. The Dharma gate of Buddha-mindfulness that abides in vastness, because the minds of beings mindful of the Buddha constantly contemplate how every Buddha-body fills all empty space and the entire dharmadhatu.

15. The Dharma gate of Buddha-mindfulness that abides in subtlety, because in the space at the tip of a single hair appear indescribably many Tathagatas, and beings mindful of the Buddha go to each of them to render service.

16. The Dharma gate of Buddha-mindfulness that abides in adorned realms, because within a single thought, beings mindful of the Buddha see Buddhas in all lands attain unsurpassed enlightenment and manifest spiritual powers.

17. The Dharma gate of Buddha-mindfulness that abides in Buddha-work, because beings mindful of the Buddha see all Buddhas appear in the world, emit the light of wisdom, and turn the Dharma wheel.

18. The Dharma gate of Buddha-mindfulness that abides in mastery of mind, because, in accordance with the inclinations of beings’ minds, all Buddhas manifest various bodily forms.

19. The Dharma gate of Buddha-mindfulness that abides in one’s own karma, because one knows that, in accordance with the karma accumulated by beings, the Buddha manifests bodies to enable them to awaken.

20. The Dharma gate of Buddha-mindfulness that abides in spiritual powers, because beings mindful of the Buddha see the Buddha seated upon a vast lotus whose open petals spread throughout the dharmadhatu.

21. The Dharma gate of Buddha-mindfulness that abides in empty space, because beings mindful of the Buddha contemplate the Tathagata as having a cloud-like body that adorns the dharmadhatu and the realm of empty space.”

– The Lotus Sutra records:

“If a person walks alone,

Going to a donor’s house,

Begging for food without a companion,

That person should wholeheartedly be mindful of the Buddha.

…Though a person’s mind is distracted,

If that person enters a stupa or shrine,

And merely recites ‘Namo Buddha,’

That person has already accomplished the Buddha Way.”

– The Vimalakirti Sutra records:

“Ratnakuta! An upright mind is the bodhisattva’s pure land. When the bodhisattva becomes a Buddha, beings free from deceitful minds will be born in that land.

– A profound mind is the bodhisattva’s pure land. When the bodhisattva becomes a Buddha, beings whose merits are complete will be born in that land.

– The bodhi mind is the bodhisattva’s pure land. When the bodhisattva becomes a Buddha, beings who cultivate the Mahayana Dharma will be born in that land.

– Generosity is the bodhisattva’s pure land. When the bodhisattva becomes a Buddha, beings capable of relinquishing everything will be born in that land.

– Keeping the precepts is the bodhisattva’s pure land. When the bodhisattva becomes a Buddha, beings who cultivate the ten wholesome karmas will be born in that land.

– Patience is the bodhisattva’s pure land. When the bodhisattva becomes a Buddha, beings adorned with the thirty-two marks will be born in that land.

– Diligent vigor is the bodhisattva’s pure land. When the bodhisattva becomes a Buddha, beings who diligently cultivate all merits will be born in that land.

– Meditative concentration is the bodhisattva’s pure land. When the bodhisattva becomes a Buddha, beings whose minds are undisturbed will be born in that land.

– Wisdom is the bodhisattva’s pure land. When the bodhisattva becomes a Buddha, beings abiding in right concentration will be born in that land.

– The four immeasurable minds are the bodhisattva’s pure land. When the bodhisattva becomes a Buddha, beings who perfect loving-kindness, compassion, sympathetic joy, and equanimity will be born in that land.

– The four means of embracing beings are the bodhisattva’s pure land. When the bodhisattva becomes a Buddha, beings embraced by liberation will be born in that land.

– Skillful means are the bodhisattva’s pure land. When the bodhisattva becomes a Buddha, beings possessing unobstructed skillful means regarding all dharmas will be born in that land.

– The thirty-seven factors of enlightenment are the bodhisattva’s pure land. When the bodhisattva becomes a Buddha, beings possessing the four foundations of mindfulness, four right efforts, four bases of spiritual power, five faculties, five powers, seven factors of enlightenment, and Noble Eightfold Path will be born in that land.

– The mind of dedication is the bodhisattva’s pure land. When the bodhisattva becomes a Buddha, that bodhisattva will obtain a land complete with every merit.

– Skillfully teaching to eliminate the eight adversities is the bodhisattva’s pure land. When the bodhisattva becomes a Buddha, the land will be free from the three evil paths and the eight adversities.

– Personally maintaining pure conduct and not speaking of others’ faults is the bodhisattva’s pure land. When the bodhisattva becomes a Buddha, the term ‘violation of the precepts’ will not exist in that land.

– The ten wholesome karmas are the bodhisattva’s pure land. When the bodhisattva becomes a Buddha, beings who are long-lived and very wealthy, complete in pure conduct, truthful in speech, gentle in speech, whose families never separate, who skillfully reconcile disputants, whose speech is beneficial, who are free from jealousy and anger, and who possess right view will be born in that land.

Thus, Ratnakuta, according to an upright mind, a bodhisattva initiates practice; according to the initiation of practice, the bodhisattva attains a profound mind; according to the profound mind, the intention is disciplined; according to the disciplining of intention, words and deeds accord with one another; according to the accord of words and deeds, dedication is made; according to dedication, skillful means arise; according to skillful means, beings are brought to accomplishment; according to the accomplishment of beings, the Buddha-land is purified; according to the purification of the Buddha-land, the teaching of Dharma is pure; according to the purity of the teaching, wisdom is pure; according to the purity of wisdom, the mind is pure;

and according to the purity of the mind, all merits are pure.

Therefore, Ratnakuta, if a bodhisattva wishes to obtain a pure land, that bodhisattva must purify the mind. As the mind becomes pure, the Buddha-land becomes pure.”

It further states: “When a bodhisattva perfects eight dharmas, that bodhisattva’s conduct in this world will be without blemish, and the bodhisattva will be born in a pure land. What are these eight dharmas?

1. Benefit beings without hoping for recompense.

2. Undergo every suffering in place of all beings and give to beings all merit that has been gained.

3. Maintain an impartial mind toward beings, remain humble and unobstructed, and regard bodhisattvas as Buddhas.

4. Hear previously unheard scriptures without giving rise to doubt.

5. Do not oppose the shravakas.

6. Do not envy the offerings received by others or become proud of one’s own gains, thereby disciplining one’s own mind.

7. Constantly examine one’s own faults and do not publicize the faults of others.

8. Constantly and single-mindedly seek all merits.”

– The Nirvana Sutra records: “A bodhisattva cultivates the six recollections, the first being recollection of the Buddha.” It further states: “By concentrating upon and examining the power of the principle of causes and conditions, one eliminates the afflictions.”

– The Great Compassion Sutra records: “Merely by being mindful of the Buddha’s name, through this root of goodness one enters the inexhaustible realm of nirvana.”

– The Great Prajnaparamita Sutra records: “The Buddha told Manjushri: If a bodhisattva can properly cultivate the Samadhi of the Adornment of the Single Characteristic, that bodhisattva will swiftly realize unsurpassed enlightenment. When cultivating this samadhi, the bodhisattva should withdraw from noisy places, refrain from contemplating the characteristics of beings, and single-mindedly fix the attention upon one Buddha. By concentrating upon the Tathagata’s name and skillfully visualizing the Tathagata’s majestic form, one thereby universally contemplates all Buddhas of the three times and immediately attains all the wisdom of the Buddhas.”

– The Sutra of the Samadhi of Seated Meditation records: “While sitting in meditation, a bodhisattva does not think of anything else but is mindful only of one Buddha and immediately attains samadhi.”

– The Ekottara Agama Sutra records: “If the merit of one who offers the four requisites to all beings throughout Jambudvipa is compared with the merit of one who is mindful of the Buddha’s name for the brief time required to milk a cow or goat, the merit of Buddha-mindfulness is inconceivably superior.”

– The Manjushri Prajnaparamita Sutra records: “The Buddha told Manjushri: One who wishes to enter the Samadhi of the Single Practice should dwell in a secluded place, relinquish confused thoughts, refrain from grasping characteristics, direct the mind toward one Buddha, and be exclusively mindful of that Buddha’s name, sitting upright while facing that direction. If one can be mindful of one Buddha with thought following thought continuously and without interruption, then within that mindfulness one can see the Buddhas of the past, present, and future. The merit of being mindful of one Buddha equals the merit of being mindful of immeasurable Buddhas. The Buddha-Dharma heard by Ananda is still limited in extent. If a person attains the Samadhi of the Single Practice, that person will understand and discern every Dharma gate in the sutras. Day and night, that person will expound wisdom, and that person’s eloquence will never cease. Even one hundredth or one thousandth—or any fraction—of Ananda’s power of extensive learning and eloquence does not equal one part of this person’s.”

– The Mahasamnipata Sutra records: “If a person is exclusively mindful of the Buddha in one direction, whether mindful while walking or while sitting, continuously for forty-nine days, that person will see the Buddha manifest bodily and immediately attain rebirth.”

– The Sutra of Contemplation in the Lotus Samadhi records: “Beings throughout the ten directions who merely recite ‘Namo Buddha’ will all become Buddhas. There is only the single Mahayana Dharma, not two and not three. The one gate and one characteristic of all dharmas is called the characteristic of absolute emptiness, neither arising nor ceasing. For one who cultivates such contemplation, the five desires naturally cease, the five hindrances are naturally removed, the five faculties increase, and meditative concentration is immediately attained.”

– The Sutra of Nagasena records: “The king asked Nagasena:

– People in the world commit many evil deeds, yet if they are mindful of the Buddha at the end of their lives, they attain rebirth in a Buddha-land. I do not believe this.

Nagasena replied:

– It is like placing a great stone aboard a boat: because of the boat, the stone does not sink. Although people in the world commit sinful deeds, through Buddha-mindfulness they do not fall into hell. A grain of sand may be small, but without a boat it naturally sinks. Likewise, those who create evil deeds and do not know to be mindful of the Buddha immediately fall into hell.”

The eulogy states:

The Tathagata’s golden mouth proclaimed far and wide,

Extolling with utmost praise the Western Land.

It is like travelers entering Chang’an:

From east, west, south, or north, all can enter.

Once they have entered this imperial city,

The capital and the Son of Heaven are not separate or different.

Samantabhadra, the Buddha’s eldest son,

And Bodhisattva Manjushri, teacher of seven Buddhas,

Through distinct predictions and dedications,

At every stage of fruition vowed to attain rebirth.

Seventy thousand Shakyas attained Dharma acceptance;

The youth Sudhana realized the fruit of Buddhahood.

They vowed to bow before Amitabha face to face:

Such are bodhisattvas who attained rebirth.

Patriarch Nagarjuna refuted the schools of existence and nonexistence;

The venerable Jivaka possessed supremely excellent faculties.

The Buddha bestowed predictions upon them both:

Such are meditation masters who attained rebirth.

Hearing the Buddha’s teaching, they believed and delighted in it,

Diligently upholding and reciting it morning and night.

Like a great stone placed upon a boat—

That analogy concerns only those of inferior capacity,

Who attain birth in the joyful Land of Bliss.

Ananda was foremost in extensive learning in the world,

The first in this respect among the disciples,

Yet he did not equal one exclusively mindful of a single Buddha,

Who immediately comprehends the Dharma in all sutras.

Why, then, do those versed in doctrine

Dare disparage Buddha-mindfulness and rebirth?

The Dharma gates that teach right mindfulness

Are all recorded clearly in the sutras.

There is only the perfect and sudden Dharma of the One Mahayana,

Not two and also not three.

Therefore, I respectfully urge those who have awakened:

Take this occasion to abandon wild Chan entirely,

Single-mindedly and exclusively be mindful of Amitabha,

And in the lotus, thought after thought, be born by transformation.

This itself is the realm of Constant Quiescent Light,

Not the Land of True Reward or the Land of Expedient Means.

To arouse such contemplation is right contemplation.

Do not mistakenly give rise to a discriminating mind.

Chan, Doctrine, Vinaya, and the Three Vehicles

All flow together into the ocean of the Pure Land.

Thus the myriad dharmas all enter the Pure Land:

It is the unsurpassed, nondual universal gate.

The ocean of doctrinal meaning is boundless and immeasurable;

It is like taking one ingot from a jar of gold,

Or tasting one morsel and knowing the flavor of the whole cauldron:

The entire Great Canon is contained herein.