A portrait of Shinran, called "Kagami no goei" (holy image as if reflected in a mirror), painted by Sen'amidabutsu.

Index to the Kyogyoshinsho files

<Last revised August 2002>

Notice: All diacritical marks are omitted.

When I humbly contemplate matters, I realize that the inconceivable universal Vow is the great ship that carries us across the sea of samsara which is difficult to cross and that the unhindered Light is the sun of wisdom which breaks the darkness of ignorance.

When the opportunity to reveal the Pure Land Way became ripe, Devadatta incited Ajatashatru to commit grave offenses; and when a person to be saved by the Pure Land practice appeared, Shakyamuni led Vaidehi to choose her birth in the Land of Peace and Provision. All this shows that human incarnations of sages equally sought to deliver multitudes from suffering and that the World Hero, out of pity, especially wished to save those who commit the five gravest offenses, abusers of the Dharma and those without any potential for goodness.

Hence, I know clearly that the Auspicious Name of the all-complete, supreme virtue is the embodiment of the perfect Wisdom which can turn evil into merit and also that the Joyful Faith, indestructible like diamond but difficult to accept in our hearts, is the truth which removes our doubts and awakens us to Enlightenment.

This is indeed the true teaching which is easy to practice even for ordinary, inferior people and is the shortest way that is easy to follow for dull and stupid people. Of all the lifetime teachings of the Great Sage, nothing surpasses this ocean-like virtue. Those who wish to leave this defiled world of samsara and aspire for the Pure Land, those who are confused about religious practices and faiths, those who are dark in mind and lacking in wisdom, and those who are burdened with heavy evil karma and many hindrances - should, by all means, esteem the Tathagata Shakyamuni's exhortation and follow the supreme direct path to Enlightenment; they should exclusively hold fast to the this practice and only uphold Faith.

Oh, how difficult it is to encounter the strong influence of the universal Vow, even in many cycles of birth-and-death! How difficult it is to attain the True Pure Faith, even in millions of kalpas! If you are fortunate enough to attain Practice and Faith, you should rejoice at your close relationship with Amida from the distant past. If your mind is still covered with a net of doubt, you will continue to wander about in samsara for myriads of kalpas. How trustworthy are the words of truth which say that we are embraced in Amida's Light and never forsaken! How extraordinary and wonderful is the Right Dharma! Hear and reflect; be careful not to hesitate too long.

What a joy it is that I, Gutoku Shinran, disciple of Shakyamuni, have had a rare chance to meet with the Pure Land scriptures from India and the commentaries by Chinese and Japanese masters which are difficult to meet and have been able to hear their teachings which we can only rarely hear! Having respectfully accepted in faith the Teaching, Practice and Enlightenment of the True Pure Land Way, I deeply acknowledge the Tathagata Amida's Benevolence. Here I rejoice over what I have heard and marvel at what I have received.

Larger Sutra on the Buddha of Infinite Life:
The True Teaching
The True Essence of the Pure Land Way

Chapter 1 The True Teaching
Chapter 2 The True Practice
Chapter 3 The True Faith
Chapter 4 The True Enlightenment
Chapter 5 The True Buddha and Land
Chapter 6 The Transformed Buddha-Bodies and Lands

[589b]

1 When I humbly contemplate the true essence of the Pure Land Way, I realize that [Amida's] Merit-transference has two aspects: one is the aspect of Going forth and the other, that of Returning. Concerning the aspect of Going forth of the Merit-transference, there are True Teaching, Practice, Faith and Enlightenment.

2 If I am to reveal the True Teaching, it is the Larger Sutra on the Buddha of Infinite Life. The outline of this sutra is: Amida brought forth the Vow, by which he widely opened the Dharma-store; out of compassion for the ordinary, inferior people, he chose from amongst the Dharma-treasures the jewel of merit and freely endows it to them. Shakyamuni appeared in the world and expounded various teachings of the Way; but he wished to save multitudes of beings by endowing them with true benefits. Therefore, to expound the Primal Vow of Amida Tathagata is the central theme of the Larger Sutra, and his Name is its essence. How do we know that Shakyamuni's primary objective in appearing in this world was to expound this sutra?

3 It is stated in the Larger Sutra, fasc. 1:

Five auspicious features of the Buddha

[Ananda said] "World-Honored One, today all your senses are radiant with joy, your body is serene and glorious, and your august countenance is as majestic as a clear mirror whose brightness radiates outward and inward. The magnificence of your dignified appearance is unsurpassed and beyond measure. I have never seen you look so superb and majestic as you do today. With respect, Great Sage, this thought has occurred to me: Today, the World-Honored One dwells in the rare and marvelous Dharma; today, the World-Hero dwells in the Buddha's abode; today, the World-Eye concentrates on the performance of the leader's duty; today, the World-Valiant One dwells in the supreme Enlightenment; today, the One Most Honored in Heaven realizes the Tathagata's virtue. The Buddhas of the past, present and future contemplate each other. How can this present Buddha not contemplate the other Buddhas? For what reason does his countenance look so majestic and brilliant?"

Then the World-Honored One said to Ananda, "Tell me, Ananda, whether some gods urged you to put this question to the Buddha or whether you asked about his glorious countenance from your own wise observation."

Ananda replied to the Buddha, "No gods came to prompt me. I asked you about this matter of my own accord."

The Buddha said, "Well said, Ananda. I am very pleased with your question. You have shown profound wisdom and subtle insight in asking me this wise question out of compassion for sentient beings. As the Tathagata, I regard beings of the three worlds with boundless great compassion. The reason for my appearance in the world is to expound various teachings of the Way and save multitudes of beings by endowing them with true benefits. Even in countless millions of kalpas it is difficult to come upon and meet a Tathagata. It is as difficult as seeing an udumbara flower, which blooms very rarely. Your question is of great benefit and will enlighten all heavenly and human beings. Ananda, you should realize that the Tathagata's perfectly enlightened wisdom is unfathomable, capable of leading innumerable beings to emancipation, and that [589c] his insight cannot be obstructed; nothing can hinder it."

4 It is stated in the Teaching Assembly of the Tathagata of Infinite Life [fasc.1]:

Ananda said to the Buddha, "World-Honored One, having seen the Tathagata's countenance radiating rare, majestic glory, I have entertained this thought. No gods came to prompt me."

The Buddha said to Ananda, "Well said, well said. Your question has pleased me. With careful observation of the Tathagata's subtle insight, you have asked me this question. All Tathagatas, Arhats and Perfectly Enlightened Ones, dwelling in the Great Compassion, benefit multitudes of beings. To realize their wishes, this Great Being has appeared in the world like an udumbara flower which blooms very rarely. In order to help their work, you have asked me this question. Also, having pity on all sentient beings and being moved to give them spiritual benefit, you have asked me, the Tathagata, this good question."

5 It is stated in the Sutra on the Equal Enlightenment [fasc. 1]:

The Buddha said to Ananda, "We know of an udumbara tree; it bears fruit but no flowers. A Buddha appears in the world as rarely as this tree blossoms. Even if a Buddha dwells in the world, it is extremely difficult to encounter him. I have become a Buddha and here I am. Being a revered monk, wise and virtuous, you know the Buddha's intention beforehand. You never forget to stay close to me and serve me. I will answer your question. Listen well and attentively."

6 Master Kyeong-heung explains [in the Commentary on the Larger Sutra]:

'Today, the World-Honored One dwells in the rare and marvelous Dharma' describes the appearance which the Buddha manifests by his transcendent power. It is not only unusual but also unequaled. 'Today, the World-Hero dwells in the Buddha's abode' shows that he dwells in the Samadhi of Universal Equality and subdues the king of devils, the powerful gods. 'Today, the World-Eye concentrates on the performance of the leader's duty' shows that he is first and foremost in guiding sentient beings; his five eyes are called 'the leader's duty.' 'Today, the World-Valiant One dwells in the supreme Enlightenment' shows that he dwells in the four wisdoms, with which he attains the highest and peerless state. 'Today, the One Most Honored in Heaven realizes the Tathagata's virtue' describes the Buddha as the Lord of the Ultimate Reality, for he embodies Buddha-nature which is not void. 'Ananda, you should realize that the Tathagata's perfectly enlightened wisdom...' describes the rare and marvelous Dharma. 'His insight cannot be obstructed' describes the supreme Enlightenment. 'Nothing can hinder it' describes the Tathagata's virtue.

7 The above quotations afford clear testimony of the fact that the Larger Sutra is the True Teaching. It is indeed the correct exposition of the Dharma for which the Tathagata appeared in the world; it is the wonderful scripture, rare and supreme; the ultimate doctrine of the One-Vehicle teaching; the golden words which make possible quick attainment of perfect and all-merging truth; the sincere words praised by all the Buddhas in the ten quarters; the teaching of truth befitting the time and the capacities of people. Let us be clear about this.

The True Practice of the Pure Land Way
The Practice selected in the Primal Vow

Chapter 2: A Collection of Passages Revealing
the True Practice of the Pure Land Way

[590a]

1 When I humbly contemplate the 'Going forth' aspect of Amida's Merit-transference, I realize that there are Great Practice and Great Faith. The Great Practice is to call the Name of the Tathagata of Unhindered Light. This Practice contains all good and roots of virtue, and is perfectly accomplished and most efficacious in bringing about emancipation. It is the treasure-sea of merits of True Suchness, the absolute truth. For this reason, it is called Great Practice. This practice comes from the Vow of Great Compassion, the [Seventeenth] Vow, which is called the Vow that the Name shall be glorified by all the Buddhas. It is also called the Vow that the Name shall be praised by all the Buddhas and the Vow that the Name shall be lauded by all the Buddhas. Further, it can be called the Vow accomplishing the Going-forth aspect of the Merit-transference, and also the Vow of the Nembutsu chosen from among many practices.

2 Concerning the Vow that the Name shall be praised by all the Buddhas, the Larger Sutra states:

If, when I attain Buddhahood, innumerable Buddhas in the lands of the ten quarters should not all praise and glorify my Name, may I not attain perfect Enlightenment.

3 The Larger Sutra [fasc. 1] also states:

When I attain Buddhahood,
My Name shall be heard throughout the ten quarters;
Should there be any place where it is not heard,
May I not attain perfect Enlightenment.

I will open the Dharma-store for the multitudes
And endow them all with treasures of merit.
Being always among the multitudes,
I will proclaim the Dharma with a lion's roar.

4 Concerning the fulfillment of this Vow, the [Larger] Sutra [fasc. 2] states:

All Buddhas, Tathagatas, in the ten quarters, as numerous as the sands of the River Ganges, together praise the inconceivable, supernal virtue of the Buddha of Infinite Life.

5 The Larger Sutra [fasc. 2] also states:

The majestic virtue of the Buddha of Infinite Life is boundless. All the innumerable, uncountable and inconceivable Buddhas, Tathagatas, in the worlds of the ten quarters praise him
.

6 The Larger Sutra [fasc. 2] also states:

By the power of the Buddha's Primal Vow,
All who hear his Name and aspire for birth,
Will, without exception, reach his land
And effortlessly enter the Stage of Non-retrogression.

7 It is stated in the Teaching Assembly of the Tathagata of Infinite Life [fasc. 1]:

I have made great vows to the Tathagata [Lokeshvararaja].
May he testify that they are the cause of the supreme Enlightenment.
Should these excellent vows not be fulfilled,
May I not become [590b] a peerless Honored One possessed of the ten powers.

I shall endow gifts to those incapable of constant practices,
Deliver widely the poor and the destitute from sufferings,
And benefit the world by giving them peace and happiness....

Having performed the practices of the supreme and valiant ones,
I shall become a hidden treasury for the poor and the destitute;
Having also accomplished good acts, I shall be a Peerless One.
Among the multitudes I shall preach the Dharma with a lion's roar.

8 Further it is stated [in the Teaching Assembly of the Tathagata of Infinite Life, fasc. 2]:

Ananda, for this reason, Buddhas, Tathagatas, in the immeasurable, innumerable, inconceivable, incomparable and limitless worlds all praise the virtue of the Buddha of Infinite Life.

9 It is stated in the Sutra on the Way of the Salvation of Humans by Amida, the Perfectly Enlightened One, that Transcends all Buddhas, fasc. 1, [also known as the Larger Sutra on Amida and the Sutra on the Twenty-four Vows - Shinran's note]:

The fourth vow: When I attain Buddhahood, my Name shall be heard throughout the countless Buddha-lands of the eight quarters, zenith and nadir. All Buddhas shall each in their own land explain my virtues and the excellent qualities of my land to the multitudes of monks. All the gods, humans, and even insects that hop, fly, crawl or creep, having heard my Name, will, without exception, entertain a compassionate heart. Those who thus dance with joy in their hearts shall all be born in my land. Having fulfilled this vow, I shall become a Buddha. Should this vow not be fulfilled, may I not attain Buddhahood.

10 It is stated in the Sutra on the Immeasurably Pure and Equal Enlightenment, fasc. 1:

When I attain Buddhahood, my Name shall be heard throughout the innumerable Buddha-lands of the eight quarters, zenith and nadir. All Buddhas shall each praise my virtues and the excellent qualities of my land to the multitudes of disciples. All the gods, humans, and even insects that hop, fly, crawl or creep, that, having heard my Name, dance with joy in their hearts shall be born in my land. If not, may I not attain Buddhahood. [the 17th vow]

When I attain Buddhahood, people of other Buddha-lands, who have heard my Name with evil intentions in previous lives or aspire to be born in my land for the sake of attaining Enlightenment, may wish to be born in my land. After the end of their lives, they shall, instead of being reborn in the three evil realms, all be born in my land as they wish. If not, may I not attain Buddhahood. [the 19th Vow]

Prince Ajatashatru and the five hundred sons of a wealthy man, having heard the twenty-four Vows of the Buddha of Infinite Purity, danced with joy in their hearts, and aspired, "We all wish to be like the Buddha of Infinite Purity when we attain Buddhahood."

Knowing this, the Buddha [Shakyamuni] said to the monks, "In future, innumerable kalpas from now, Prince Ajatashatru and the five hundred sons of the wealthy man shall become Buddhas like the Buddha of Infinite Purity."

The Buddha continued, 'Prince Ajatashatru and these five hundred sons of the wealthy man have practiced the Bodhisattva Path for innumerable kalpas, during which they each made offerings to forty billion Buddhas. Now they have come to make offerings [590c] to me. In a previous life when the Buddha Kashyapa was in the world, Prince Ajatashatru and the five hundred sons of the wealthy man became my disciples. Now they all have gathered and we meet here again.

When all the monks heard the Buddha's remarks, their hearts danced with joy....

Such people, having heard the Buddha's Name,
Will attain peace of heart and gain great benefit;
We ourselves will share in this virtue,
And take up the seats of blessedness in this land.

The Infinitely Enlightened One gives us the prediction of our Enlightenment:
"I made the Primal Vow in a former life,
Promising that all who hear my preaching of the Dharma
Would unfailingly come to be born in my land.

All the vows that I made will be fulfilled;
Those who wish to come here from various lands
Will all reach my land and
Attain the Stage of Non-retrogression after one lifetime."

Quickly transcend this world and
Reach the Land of Peace and Bliss.
After reaching the Land of Infinite Light,
One can make offerings to innumerable Buddhas.

Those who lack the merit
Are unable to hear even the name of this sutra;
Only those who have strictly observed the precepts
Can now hear the teaching of this Dharma.

Evil, arrogant, corrupt and indolent people
Cannot readily accept this teaching.
But those who have met Buddhas in their past lives
Rejoice to hear the teaching of the World-Honored One.

To obtain human life is extremely difficult;
Even if a Buddha dwells in the world, it is difficult to meet him;
It is hard to attain wisdom of faith;
Once you have heard the Dharma, strive to reach its heart.

If you have heard the Dharma and do not forget it
But adore and revere it with great joy,
You are my good friend. For this reason,
You should awaken aspiration for Enlightenment.

Even if the whole world is on fire,
Be sure to pass through it to hear the Dharma;
Then you will surely become a World-Honored One
And everywhere deliver beings from birth, old age and death.

11 It is stated in the Sutra of the Lotus of Compassion, fasc. 2, "Chapter on Great Charity", (translated by the Tripitaka-master Dharmaksema) [this should read "fasc. 3, Chapter on Giving Predictions to Bodhisattvas" - Translator's note], :

When I attain Buddhahood, all the sentient beings in immeasurable, boundless and incalculable Buddha-lands who hear my Name and wish to be born in my land by cultivating roots of good, shall, after death, be unfailingly born there. Excepted are those who commit the five gravest offenses, abuse the sages or destroy the Right Dharma
.

12 It is thus clear that when sentient beings call the Name, all their ignorance is destroyed and all their aspirations are fulfilled. Calling the Name is the most excellent and truly wondrous Right Act. The Right Act is [591a] the Nembutsu. The Nembutsu is Namu amida butsu. Namu amida butsu is the Right Mindfulness. This one should know.

13 It is stated in the Discourse on the Ten Stages [Chapter on Entry into the First Stage]:

A certain (master) explains [the verse] and says, "The Pratyutpanna-Samadhi and Great Compassion are the home of all Buddhas, because all Tathagatas are born from them. Of the two, the Pratyutpanna Samadhi is the father, and Great Compassion is the mother."
He next presents a second interpretation, "The Pratyutpanna-Samadhi is the father, and the insight into non-arising of all dharmas is the mother." The above interpretations are based on the following verse of the Aid to Bodhi [i.e., Nagarjuna's Provision for Bodhi]:

The Pratyutpanna-Samadhi is the father;
Great Compassion and insight into non-arising are the mother;
And all Tathagatas
Are born from these two.

'The home is free of faults' means that the home is free of defilement. Hence, 'undefiled dharmas' are the Six Paramitas, the four virtues, skillful means, Prajnaparamita, goodness, wisdom, and the Pratyutpanna-Samadhi, Great Compassion and various insights. These dharmas are free of defilement and free of faults. For this reason, the home is said to be free of defilement. Since the Bodhisattvas (of the First Stage) make these dharmas their home, they are free of faults.

'Turning from the worldly paths, they enter the superior Supramundane Path' means: 'the worldly paths' are the paths taken by ordinary people. 'Turning from' means stopping. The paths of ordinary people do not lead ultimately to Nirvana, but result in continuous coming and going in samsara. Hence, they are called 'paths of ordinary people.' 'The Supramundane Path' is the way of deliverance from the three worlds; hence, it is called 'the Supramundane Path.' It is described as 'superior' because it is extraordinary. 'Enter' means that they unmistakably follow this Path. Since they reach the First Stage with such a mind, this stage is called 'the Stage of Joy.'

Question: Why is the First Stage called 'the Stage of Joy'?

Answer:

Just as (the shravakas of) the First Fruit
Ultimately reach Nirvana,
The Bodhisattvas who have reached this stage
Are always full of joy in their hearts.

In them the seeds of Buddhas, Tathagatas,
Are able to grow naturally.
For this reason, they are called
Wise and good people.

'Just as (shravakas) reach the First Fruit' means 'just as they reach the Fruit of Entering the Stream.' For them, the gates to the three evil realms are closed for ever. They discern the principle (of the Four Noble Truths), enter it, and realize it; dwelling in the steadfast principle of truth, they abide in an immovable state of mind, until they reach Nirvana. Since they have severed the (eighty-eight) delusions that are to be dealt with in the Path of Insight (into the Noble Truths), their hearts leap with great joy. Even if they may become lax in discipline, they will not be subject to the twenty-ninth existence in samsara.

Suppose one splits a hair into a hundred strands, and draws the ocean-water with one of them. A few drops of water thus drawn are compared to the amount of karmic suffering that has already been extinguished (by the shravakas of the First Fruit). So the remaining karmic suffering to be dealt with is like the rest of the ocean-water. Even so, their hearts rejoice greatly.

This is also the case with bodhisattvas. When they reach the First Stage, they are called 'those born into the Tathagatas' home.' All gods, dragons, yaksas, gandharvas, etc., and also shravakas and pratyekabuddhas, make offerings to and worship them. For what reason? Because this home is free of faults. [591b] Such bodhisattvas have turned from the worldly paths, entered the Supramundane Path, joyfully revered Buddhas, and thus attained the four virtues and the reward for the Six Perfections. Since they enjoy the taste of the Dharma and keep the seeds of Buddhahood from destruction, their hearts greatly rejoice. The remaining karmic suffering that those bodhisattvas have yet to extinguish would appear to be only a few drops of water. Although it takes a hundred thousand kotis of kalpas to attain the highest, perfect Enlightenment, the remaining karmic suffering seems like a few drops of water when compared with the karmic suffering they have undergone since the beginningless past. In fact, the karmic suffering to be dealt with is like the rest of the ocean-water. For this reason, this stage is called 'the Stage of Joy.'

[It is stated in the Discourse on the Ten Stages, Chapter on the Specific Features of the First Stage:]

Why do bodhisattvas attain much joy?

Question: The bodhisattvas of the First Stage are described as 'having much joy.' Since they have gained various merits, they use joy as the name of this stage. They should rejoice in the Dharma. What brings them joy?

Answer:

To be constantly mindful of Buddhas and the supreme qualities of the Buddhas
Is the rare practice that certainly assures one's Enlightenment; hence, one has much joy in one's heart.

Such being the cause of joy, bodhisattvas in the First Stage have much joy in their hearts. 'To be mindful of Buddhas' means to contemplate the past Buddhas, such as Dipankara, the present Buddhas, such as Amida, and the future Buddhas, such as Maitreya. If they constantly contemplate these Buddhas, the World-Honored Ones, they feel as if these Buddhas were before their eyes. They are the most honored in the three worlds, and there is no one who excels them. For this reason, they have much joy.

Concerning the phrase, 'to be mindful of the supreme qualities of the Buddhas,' I will briefly explain the forty special qualities of the Buddhas: First, capable of flying in the air freely as they wish; second, capable of transforming themselves freely and limitlessly; third, capable of discerning various sounds freely and without obstruction; fourth, capable of knowing the thoughts of all sentient beings freely by uncountable means; ...

Concerning the phrase, 'to be mindful of the bodhisattvas of the Stage of Definite Assurance,' such bodhisattvas have received predictions of their attainment of the highest, perfect Enlightenment, entered the Stage of Non-retrogression, and gained the insight into the non-arising of all dharmas. An army of devils, even ten million kotis in number, could not disturb and confuse them. These bodhisattvas will attain Great Compassion and accomplish the Dharma of the Great Being... This is the meaning of 'being mindful of the bodhisattvas of the Stage of Definite Assurance'.

'To be mindful of the rare practice' means to contemplate the supreme, rare practice of the bodhisattvas of the Stage of Definite Assurance. By so doing, they attain much joy in their hearts. This practice is beyond the capacities of all ordinary beings; neither shravakas nor pratyekabuddhas are able to perform it. It leads to the path of unhinderedness and that of emancipation of the Buddha-dharma and awakens one to the all-knowing wisdom. Again, since one contemplates all the practices to be performed in the ten stages, one attains much joy in one's heart. For this reason, if bodhisattvas can enter the First Stage, they are said to be in [the Stage of] Joy.

Question: There are ordinary beings who have not yet awakened aspiration for highest Enlightenment, and there are those who have awakened it but not yet reached the Stage of Joy. The second group of people may attain joy by contemplating the supreme qualities of the Buddhas and the rare and marvelous practices of the bodhisattvas of Definite Assurance. What difference is there between the joy of such people and that of the bodhisattvas who have reached the First Stage?
Answer:

Bodhisattvas who have reached the First Stage have [591c] much joy in their hearts,
Thinking, "I shall definitely attain the Buddhas' immeasurable merits."

The bodhisattvas who have reached the First Stage and are dwelling in the Stage of Definite Assurance will attain immeasurable merits when they contemplate Buddhas. [They are convinced:] "I shall unfailingly attain the same merits. Why? Because I have already reached the First Stage and am dwelling in the Stage of Definite Assurance." Others lack this conviction. For this reason, bodhisattvas of the First Stage have much joy in their hearts, but others have not, because even when they contemplate the Buddhas, they have no conviction that they will certainly become Buddhas. Let us take a prince of a wheel-turning monarch for example; born into the family of a wheel-turning monarch, he possesses the physical marks of a wheel-turning monarch. When he thinks of the virtues and noble character of past wheel-turning monarchs, he is convinced, "I have the same marks, and so I will obtain similar wealth and noble character." And so his mind is full of joy. Without the physical marks of a wheel-turning monarch, he would not attain such a joy. Similarly, when bodhisattvas of the Stage of Definite Assurance contemplate Buddhas and their great merits, dignified deportment and noble character, they will think, "I have the same physical marks, and so I shall certainly become a Buddha." So thinking, they will have a great joy. But other people have no such joy. With the mind of concentration, they deeply penetrate into the Buddha-dharma and so their minds are unshaken.

14 Further, it is stated [in the Discourse on the Ten Stages, chapter on the Purification of the First Stage]:

What is 'the power of faith becoming dominant'? If one accepts without doubt what one has heard and seen, this is called 'becoming dominant' and also 'excelling.'

Question: Two kinds of 'becoming dominant' are distinguished: one is quantitative dominance and the other is qualitative excellence. Which applies here?

Answer: Both are implied. When bodhisattvas enter the First Stage, they obtain the flavor of merits, and so their power of faith increases. With the increased power of faith they contemplate the immeasurable, profound and subtle merits of the Buddhas, and accept them in faith. For this reason, their faith is both vast and superior.

'To practice Great Compassion deeply' means as follows: Bodhisattvas' pity for sentient beings penetrates their bones; hence, 'deeply'. They seek the Buddha's Enlightenment; hence, 'great.' With the compassionate heart, they always seek to benefit sentient beings and bring them peace and ease. There are three kinds of compassion....

15 Further, it is stated [in the Discourse on the Ten Stages, chapter on the Easy Practice]:

There are innumerable modes of entry into the Buddha's teaching. Just as there are in the world difficult and easy paths - traveling on foot by land is full of hardship and traveling in a boat by sea is pleasant - so it is among the paths of the bodhisattvas. Some exert themselves diligently, while others quickly enter Non-retrogression by the easy practice based on faith....

Mindful recitation of the Buddhas' names

Those who wish to enter the Stage of Non-retrogression quickly
Should reverently hold [the names of these Buddhas] in mind and recite them.

If a bodhisattva wishes to enter in his present body the Stage of Non-retrogression and realize the highest perfect Bodhi, he should be mindful of those Buddhas of the ten quarters. Recitation of the names is encouraged in the chapter on Non-retrogression of the Sutra on the Questions of the Boy Ratnacandra:...

In the land called Bhadra (Good) in the west there dwells a Buddha named Anantaujas (Immeasurable Light); [592a]
The light of his body and his wisdom are brilliant, shining everywhere without limit.
Those who hear his name will enter the Stage of Non-retrogression....

Innumerable kalpas ago there was a Buddha named Sagarashri (Ocean-like Virtue);
Under his guidance, those Buddhas of the present made vows, resolving:
"My life shall be limitless and my light shall shine with boundless intensity.
My land shall be exceedingly pure and those who hear my name shall definitely become Buddhas"....

Question: If we hear the names of those ten Buddhas and hold them deeply in our hearts, we shall not regress from reaching the highest, perfect Enlightenment. Are there names of other Buddhas and bodhisattvas which enable us to enter the Stage of Non-retrogression?

Answer:

There are Amida and other Buddhas and various Great Bodhisattvas;
Those who recite their names and are mindful of them singleheartedly also enter the Stage of Non-retrogression.

You should reverently worship those Buddhas, such as Amida, and recite their names. I will expound the Buddha of Infinite Life. There are Buddhas, such as Lokeshvararaja. These Buddhas, World-Honored Ones dwelling in the pure realms of the ten quarters recite Amida's Name and are mindful of his Primal Vow, which is as follows:

If one contemplates me, recites my name, and takes refuge in me, one will instantly enter the Stage of Assurance and subsequently attain the highest perfect Enlightenment.

For this reason, you should always be mindful of him. I will now praise him in verse.

The Buddha of Infinite Light and Wisdom, whose body is like a mountain of genuine gold,
I worship with my body, speech and heart by joining hands and bowing down toward him....

If one is mindful of that Buddha's infinite power and merit,
One will instantly enter the Stage of Definite Assurance. So I am always mindful of Amida....

If one, aspiring to become a Buddha, contemplates Amida in one's heart,
Amida will instantly manifest himself before this person. So I take refuge in the Primal Vow-Power.

[By the Primal Vow-Power,] bodhisattvas of the ten quarters
Come to make offerings to him and hear the Dharma. So I bow down to him....

If there is anyone who plants roots of good but entertains doubts, the flower [he will be born into] will not bloom;
For those who have pure faith, flowers will bloom, and they will see the Buddha.

The present Buddhas of the ten quarters praise this Buddha's merit
In various ways. So I now take refuge in him and worship him....

Boarding the boat of Eightfold Noble Path, he ferries people over the sea that is difficult to cross;
He has crossed it himself and now carries others across. So I worship the one who possesses unrestricted power.

Even if all the Buddhas praised his merit for innumerable kalpas, [592b]
They could not fully honor it. So I take refuge in the Pure Person.

Like those Buddhas, I have praised his boundless virtue.
By this act of merit, I pray that the Buddha may always think of me.

16 Vasubandhu's Discourse on the Pure Land states:

Depending on the sutras' exposition
Of the manifestation of true merit,
I compose verses of aspiration in a condensed form,
Thereby conforming to the Buddha Dharma....

When I observe the Buddha's Primal Vow-Power,
I find that those who meet with it do not pass in vain.
They are enabled to gain quickly
The great treasure-sea of merit.

17 Further it states [in the Discourse on the Pure Land]:

Bodhisattvas accomplish the practice for their own benefit with the four gates in the phase of 'going in.' One should realize the implication of this. Through the fifth gate of 'going out' bodhisattvas accomplish the practice of benefiting others by transference of merit. One should realize the implication of this. Thus, by performing the five mindful practices, bodhisattvas accomplish both self-benefit and benefit of others, and so quickly attain highest, perfect Enlightenment.

18 It is stated in the Commentary on Vasubandhu's Discourse on the Pure Land [fasc. 1]:

When I [T'an-luan] reverently read Nagarjuna's Discourse on the Ten Stages, I find the following passage:

Path of Difficult Practice and Path of Easy Practice

There are two paths by which bodhisattvas reach the Stage of Non-retrogression: the Path of Difficult Practice and the Path of Easy Practice. The Path of Difficult Practice is a way of trying to reach the Stage of Non-retrogression in the period of the five defilements when no Buddha dwells in the world. It is difficult to follow this path and there are reasons for this. In order to clarify this, I shall outline several reasons as follows:

1. Non-Buddhist ways of doing what seems to be good are at variance with the bodhisattva's practice.
2. The shravaka's pursuit of self-benefit obstructs the bodhisattva's acts of great compassion.
3. Evil-doers, who have no regard for consequences, destroy the superior merit of others.
4. The results of good deeds based on deluded thinking offer a distraction from sacred practices.
5. Relying solely on our own power, we miss the support of the Other-Power.

These facts are seen everywhere. The Path of Difficult Practice is, therefore, like an overland journey painstakingly made on foot.

The Path of Easy Practice is followed by aspiring to be born in the Pure Land through faith in Amida Buddha and quickly attaining birth in his Pure Land by his Vow-Power. In the Pure Land we are sustained by the Buddha's Power and join those who are rightly established in the Mahayana Path. 'Rightly established' refers to the Stage of Non-retrogression. The Path of Easy practice is, therefore, like a pleasant journey on water.

The Discourse on the Sutra of the Buddha of Infinite Life is indeed the ultimate teaching of Mahayana, a ship sailing before the favorable wind of Non-retrogression. 'Infinite Life' is another name for the Tathagata of the Pure Land of Peace and Bliss. While he was staying in Rajagriha and Shravasti, Shakyamuni expounded to the assembly the glorious virtues of the Buddha of Infinite Life. The essence of the sutras expounded at that time is the Name of Amida Buddha. Sometime later, a sage, Bodhisattva Vasubandhu, took this compassionate teaching of the Tathagata to heart. Based upon the sutras, he composed the Verses of Aspiration for Birth and wrote a commentary on them to explain their meaning.

19 Further it is stated [in the Commentary on Vasubandhu's Discourse on the Pure Land, fasc.1]:

Furthermore, he [Vasubandhu] has taken weighty vows. Without the support of the Tathagata's supernatural power, how could he fulfill them? Here Vasubandhu entreats the Buddha to support him with his supernatural [592c] power, and so respectfully addresses the Buddha.

One Mind

'With singleness of mind' is the phrase with which Bodhisattva Vasubandhu professes his faith. It means that he is mindful of the Tathagata of Unhindered Light, aspiring to be born in the Land of Peace and Bliss, and is continually mindful of him without the intervention of any other thought....

1. Worship

Concerning the line, "[I] take refuge in the Tathagata of Unhindered Light Shining throughout the Ten Quarters," 'take refuge in' is the gate of worship. 'The Tathagata of Unhindered Light Shining throughout the Ten Quarters' is the Gate of Praise. How do we know that to take refuge in the Buddha is to worship him? Bodhisattva Nagarjuna uses phrases such as the following in his verse in praise of Amida: 'I bow and worship,' 'I take refuge,' and 'I take refuge in and worship him.' In the explanatory section of this Discourse Vasubandhu says 'performing the Five Mindful Practices.' Worship is one of the Five Mindful Practices. Bodhisattva Vasubandhu already aspired to be born in the Pure Land. Why then should he not worship (Amida)? Hence, we know that 'to take refuge in him' is 'to worship him.' But 'worshiping' can simply imply 'revering'; it does not necessarily mean 'taking refuge.' 'Taking refuge' necessarily means 'worshiping.' From this one can infer that 'taking refuge' has a deeper meaning. On the one hand, the verses are the profession of the author's faith and so it is natural that he should say 'I take refuge.' On the other hand, the explanatory section gives the meaning of the verses and so here he discusses the matter generally, using the word 'worship.' These two expressions complement each other.

2. Praise

How do we know that saying 'the Tathagata of Unhindered Light Shining throughout the Ten Quarters' is the Gate of Praise? It is said in the explanatory section: "What is praise? I call the Name of the Tathagata. For I wish to practice in accord with the Dharma, that is, in accord with the Tathagata's embodiment of the light of wisdom and with the signification of his Name." ...

When Bodhisattva Vasubandhu says 'the Tathagata of Unhindered Light Shining throughout the Ten Quarters,' he glorifies this Tathagata by the name that exactly describes him as the illuminating body of wisdom. Hence, we know that this line is the gate of praise.

3. Aspiration

"And aspire to be born in the Land of Peace and Bliss": this line is the Gate of Aspiration. Aspiration for birth implies Bodhisattva Vasubandhu's taking refuge in Amida....

Question: In Mahayana sutras and discourses it is repeatedly explained that sentient beings are, in the final analysis, like space, unborn. Why does Bodhisattva Vasubandhu state that he aspires to be born?

Answer: When it is explained that sentient beings are, like space, unborn, there are two possible meanings. First, sentient beings and their births and deaths conceived as real by ordinary people are, after all, as non-existent as the hair of a tortoise or open space. Second, since all things are produced by causes and conditions, they are as unproduced and as non-existent as open space. The birth that Bodhisattva Vasubandhu desired should be taken in the sense of [produced by] causes and conditions. Because birth takes place depending on causes and conditions, it is only provisionally called 'birth,' not in the sense that there are real sentient beings and real births and deaths as ordinary people imagine.

Question: In what sense do you speak of 'birth'?

Answer: When someone among those who are thus provisionally called 'men' performs the Five Mindful Practices, his thought in the preceding moment becomes the cause of his thought in the following moment. The provisional 'person' in this defiled land and the provisional 'person' in the Pure Land (who he is going to be) are neither exactly the same [593a] nor definitely different. Likewise, the thought of the preceding moment and that of the following moment are neither exactly the same nor definitely different. Why is this so? If they were the same, there would be no causality, and if they were different, there would be no continuity. This principle is explained in detail in the discourses dealing with the problem of 'sameness' and 'difference'.

I [T'an-luan] have above explained the first stanza that presents the first three Mindful Practices....

It is stated [in the Discourse on the Pure Land]:

Depending on the sutras' exposition
Of the manifestation of true merit,
I compose verses of aspiration in a condensed form,
Thereby conforming to the Buddha Dharma....

What does Vasubandhu depend on, and why and how does he depend on it? First, what does Vasubandhu depend on? He depends on the sutras. Second, why does he depend on them? Because the Tathagata (Amida mentioned in the sutra) is the manifestation of true merit. Third, how does he depend on them? He complies with them by performing the Five Mindful Practices....

'Sutras' refers to (the Buddha's) own exposition (of the Dharma), which is one of the twelve divisions of the Buddhist teachings. They include the four Agamas or the (Hinayana) Tripitaka. Apart from these, Mahayana sutras are also called 'sutras.' 'Depending on the Sutras' refers to Mahayana sutras which are not included in the (Hinayana) Tripitaka. In other words, they do no refer to such sutras as the Agamas.

Concerning the phrase 'the manifestation of true merit,' there are two kinds of merit: (1) The merit which accrues from the activity of a defiled mind and is not in accordance with the Dharma-nature: Such merit arises from the various good acts of ordinary men and heavenly beings. It also refers to the reward of human and heavenly states of existence. Both the cause and effect of such good acts are inverted and false; hence they are called 'false merit'. (2) The merit which is produced from the wisdom and pure karma of bodhisattvas and which serves to glorify Buddhist action: It conforms to the Dharma-nature and has the characteristic of purity. This Dharma is not inverted and false; hence it is called 'true merit'. Why is it not inverted? Because it conforms to the Dharma-nature and agrees with the twofold truth. Why is it not false? Because it takes in sentient beings and leads them to ultimate purity.
Concerning the lines,

I compose verses of aspiration in a condensed form,
Thereby conforming to the Buddha Dharma,

'Holding (all)' means 'to hold something together and keep it from dispersing.' '(Holding) all' means 'much [meaning] condensed into a few [words]'....

'Aspiration' means 'to wish to be born in the Pure Land'....

'Conforming to the Buddha Dharma' means that [the verses of aspiration and the Buddha-dharma] fit each other like a box and its lid....

It is stated [in Vasubandhu's Discourse on the Pure Land]:

How does one transfer [the merit of practice]? One does not forsake suffering beings, but constantly resolves in one's mind to perfect the Great Compassion by putting Merit-transference above anything else.

The Merit-transference has two aspects: the 'going' aspect and the 'returning' aspect. The 'going' aspect is that one turns one's merit over to all sentient beings with the aspiration that all will be born together into Amida Tathagata's Pure Land of Peace and Bliss.

20 It is stated in the Collection of Passages Concerning Birth in the Land of Peace and Bliss [fasc. 1]:

The Sutra on the Buddha-Contemplation Samadhi says:

[Shakyamuni] urged his father, the King, to practice the Nembutsu-Samadhi. His father, the King, asked the Buddha, "Why do you not recommend to me, your disciple, the practice of meditating on the ultimate virtue of the Buddha's stage, which is identical with True Suchness, Real Aspect, or the highest principle of Voidness?"

The Buddha answered his father, the King, "The ultimate virtue of the Buddhas is the boundless and profoundly subtle state and is possessed of transcendent faculties and the wisdom of emancipation. This is not a state fit to be practiced [593b] by ordinary beings. So I urge you, the King, to practice the Nembutsu-Samadhi."

His father, the King, asked the Buddha, "What are the characteristics of the merit of the Nembutsu?"

The Buddha replied to his father, the King, "Suppose there is a forest of eranda trees, forty yojanas square wide, and there is in it a single cow-head sandal-wood, whose roots and sprouts are still underground. The eranda forest is full of foul smell and completely devoid of pleasant scent. If someone bites a flower or fruit of the tree, he will become insane and die. Later, when the sabdak-wood spreads its roots and buds and is about to grow into a tree, it emits luxuriant fragrance and finally transforms this forest into a sweet-smelling one. Those who see this are wonder-struck."

The Buddha said to his father, the King, "A thought of the Nembutsu which all sentient beings hold in birth-and-death is like this. If only one concentrates one's thought on the Buddha without interruption, one will surely be born in the presence of the Buddha. Once this person attains birth in the Pure Land, he will transform all the evils into Great Compassion, just as the fragrant tree transforms the eranda forest."

Here the eranda tree symbolizes the three poisons and three hindrances within the sentient beings and innumerable grave karmic evils which they commit. The candana tree represents the thought of Nembutsu in the sentient beings. "Is about to grow into a tree" shows that if only sentient beings keep practicing the Nembutsu without interruption, the cause of their birth in the Pure Land is accomplished.

Question: By the example of the merit of the Nembutsu of one sentient being [i.e. Shakyamuni's father] we can guess that it applies to all sentient beings. How can the power of the merit of a single Nembutsu destroy all hindrances, just as a single fragrant tree transforms an eranda forest, forty yojana square wide, into a sweet-smelling one?

Answer: I will clarify the inconceivable merit of the Nembutsu-Samadhi by quoting from various Mahayana scriptures. The Garland Sutra says:

If a man strikes a lute whose strings are made of the sinews of a lion, with one strike, all the strings of other lutes snap. Likewise, if a man practices the Nembutsu-Samadhi with the Bodhi-mind, all his evil passions and hindrances are destroyed. Again, if a drop of milk from a lion is placed in a vessel which contains milk from a cow, ewe, ass and other animals, it penetrates the mixed milk unhindered, destroying it and transforming it into pure water. Likewise, if only a man practices the Nembutsu-Samadhi with the Bodhi-mind, all the devils and various hindrances pass by without causing him any trouble."

The [Garland] Sutra further states:

Just as a man who has taken a potion to make himself invisible travels from one place to another without being seen by others, if one practices the Nembutsu-Samadhi with the Bodhi-mind, one cannot be seen or detected by any evil spirit or anyone who might cause harassment, and so one can go anywhere without hindrance. It is because the Nembutsu-Samadhi is [593c] the king of all samadhis

.

21 It is further stated [in the Collection of Passages Concerning Birth in the Land of Peace and Bliss, fasc. 2]:

A Mahayana discourse [Commentary on the Mahaprajnaparamita Sutra] says:

It is not that all the other samadhis are not worthy of samadhis. For a certain samadhi can eliminate greed but cannot eliminate anger and ignorance; another can eliminate anger but cannot eliminate greed and ignorance; still another can eliminate ignorance but cannot eliminate anger. There is a samadhi which can eliminate hindrances of the present but cannot eliminate those of the past and future. If one constantly practices the Nembutsu-Samadhi, it eliminates all hindrances, whether of the present, past or future."

22 It is also stated in the same work [fasc. 2]:

The Verses on the Larger Sutra says:

If one hears the virtuous Name of Amida,
Rejoices, praises, and takes refuge in it,
One will gain great benefit even with one Nembutsu;
That is, one will obtain the treasure of merit.

Even if the whole universe were filled with fire,
Pass through it straightaway to hear the Buddha's Name.
If one hears Amida's Name, one will enter the Stage of Non-retrogression.
For this reason, I bow and worship the Buddha with singleness of heart

23 It is further stated in the same work [fasc. 1]:

The Sutra on the Questions of Maudgalyayana says:

The Buddha said to Maudgalyayana, "In all rivers and streams there are floating grasses and trees. They are carried down without regard to the objects which go before or follow, until they all merge in the great ocean. So it is in the world. Even though the rich and noble may freely enjoy pleasures, they cannot escape birth, old age, sickness or death. Through failure to accept the Buddha's teaching, those who may be born as humans in the life to come must undergo extreme hardship and are unable to be born in the country where thousands of Buddhas appear. For this reason, I declare: It is easy to go to the Land of the Buddha of Infinite Life and attain Enlightenment there. But people fail to perform practices and attain birth there; instead, they follow the ninety-five wrong paths. I call such people 'those without eyes' and 'those without ears'."

Such are the teachings of the scriptures. Why do people not abandon the Path of Difficult Practice and follow the Path of Easy Practice?

24 The Master of Kuang-ming temple says [in the Hymns of Birth in the Pure Land]:

The Prajnaparamita Sutra Expounded by Manjushri states.

Exclusive recitation of the Name

I wish to explain the Samadhi of Single Practice. I encourage you to dwell alone in a quiet place, eliminate all distracted thoughts and concentrate your mind on one Buddha. Do not contemplate his physical characteristics, but exclusively recite his Name. Then, thinking mindfully, you will be able to see Amida and all the other Buddhas.

Question: For what reason do you directly encourage the exclusive recitation of the Name, and not the practice of contemplation?

Answer: Because sentient beings have deep hindrances and their minds are coarse and rough, while the objects of contemplation are subtle; their thoughts are agitated and their minds disturbed, so that they cannot accomplish contemplation. Thereupon, the Great Sage, out of compassion for them, directly encouraged people to recite the Name only. For recitation of the Name is easy, and through the continuous practice of it one can attain birth in the Pure Land.

Question: When one exclusively recites the Name of a Buddha, why do so many Buddhas appear? Is this not a mixture of wrong and right contemplations and the mixed appearance of one and many Buddhas? [594a]

Answer: All Buddhas have attained one and the same Enlightenment, and so they are not different in form from each other. Even if you see many Buddhas by contemplating one, how could this run counter to the universal principle?

Further, it is stated in the Contemplation Sutra:

I urge people to practice contemplation while sitting, worship and mindful recitation. In all these acts, it is best to face the west. It is like a tree falling in the direction it leans. If for some reason you are not able to face the west, you may simply imagine that you are facing the west.

Question: All Buddhas have equally realized the three bodies, and their compassion and wisdom have been accomplished perfectly and without any distinction. Even if one may face any direction, worship one Buddha, be mindful of him and recite his Name, one can still attain birth. Why do you solely praise the Buddha in the west and encourage us to worship him and recite his Name?

Answer: Although the Enlightenment of all Buddhas is one and the same, when discussed in terms of vows and practices, they have their own causes and conditions. Hereupon, Amida, the World-Honored One, originally made deep and weighty Vows, through which he embraces beings in the ten quarters with his Light and Name. As he establishes Faith in us, our birth is easily attained by the Buddha's Vow-Power while we recite the Nembutsu throughout our lives or even ten times or once. That is why Shakyamuni and other Buddhas especially encourage us to turn our thoughts to the west. We should, however, understand that this does not mean that elimination of our hindrances and evil karma is not achieved through recitation of the names of other Buddhas. Those who continuously recite the Name, as explained above, until the end of their lives, will all be born in the Pure Land, ten out of ten and a hundred out of a hundred. Why? Because such people are free of obstructions from outside and dwell in the state of right-mindedness, and so they are in accord with the Buddha's Primal Vow, in harmony with the teaching and in agreement with the Buddha's words.

25 Further, Shan-tao says [in the Hymns of Birth in the Pure Land]:

Since this Buddha watches over only the Nembutsu followers, embraces them and does not forsake them, he is called 'Amida.'

26 He also says [in the Hymns of Birth in the Pure Land]:

The ocean of Amida's Vow that arose from Wisdom
Is deep, vast and unfathomable.
Those who hear the Name and aspire for birth

All, without exception, reach his Land.
Even though the great thousand worlds were filled with fire,
Pass through them straightforwardly to hear the Buddha's Name.
Those who have heard the Name, rejoice and praise its virtue
Will all be born in that Land.

After ten thousand years the Three Treasures will perish,
But this Larger Sutra will remain for a hundred years more.
People during that time who hear and recite the Name even once
Will all attain birth there.

27 He also says [in the Hymns of Birth in the Pure Land]:

I am in reality an ordinary unenlightened being subject to birth-and-death, burdened with deep and heavy evil karma and hindrances and transmigrating in the six realms. The suffering I have received is indescribable. Now I have encountered a good teacher and heard from him about the Name that has been brought out by Amida's Primal Vow. I will aspire for birth by reciting the Name single-heartedly. May the Buddha, out of compassion, not abandoning the original universal Vow, embrace me as his disciple.

28 He also says [in the Hymns of Birth in the Pure Land]:

Question: What merit and benefit do we acquire in the present life by calling the Name of Amida Buddha and worshiping and contemplating him?

Answer: One utterance of the Name of Amida Buddha can remove the heavy evil karma that will cause one to transmigrate in Samsara for eight billion kalpas. Worshiping and focusing our thoughts upon Amida - along with other acts - have the same effect. The Sutra on the Ten Ways of Attaining Birth states:

If there are sentient beings who focus their thoughts upon [594b] Amida Buddha and aspire for birth in his land, the Buddha immediately sends twenty-five bodhisattvas to protect them, keeping evil spirits and evil devas away from them at all times and in all places, day and night, whether they are walking, standing, sitting or lying down."

It is further stated in the Contemplation Sutra:

If practicers call the Name of Amida Buddha and worship and focus their thoughts upon him, aspiring to be born in his land, the Buddha immediately sends innumerable transformed Buddhas and transformed bodies of Avalokiteshvara Bodhisattva and Mahasthamaprapta Bodhisattva to the practicers to protect them. Together with the twenty-five bodhisattvas mentioned before, these transformed bodies surround them a hundredfold and a thousandfold and stay with them at all times and in all places, day and night, whether they are walking, standing, sitting or lying down.

Since there are such excellent benefits, you should accept this in faith. May all practicers receive Amida's sincere heart and seek to attain birth in the Pure Land.

It is further stated in the Larger Sutra:

If, when I become a Buddha, all sentient beings in the ten quarters who call my Name even ten times fail to be born in my land, may I not attain perfect Enlightenment.

This Buddha, having attained Buddhahood, now dwells in the Pure Land. You should know that his weighty vows are not in vain. Sentient beings who call his Name will unfailingly attain birth.

It is further stated in the Amida Sutra:

If sentient beings hear of Amida Buddha, they should hold fast to his Name, calling it with a concentrated and undistracted mind for one day, two days, up to seven days. When their lives are about to end, Amida Buddha will appear before them with a host of sages. When they die, their minds will not fall into confusion and so they will be born in his Land.

The Buddha Shakyamuni said to Shariputra, "Since I perceive these benefits, I declare: Those sentient beings who hear this teaching should awaken aspiration and desire to be born in that land."

The sutra next states:

The Buddhas in the eastern quarter, as numerous as the sands of the Ganges, as well as those as numerous as the sands of the Ganges in each of other quarters - south, west, north, nadir and zenith - each in their own lands, extending their tongues and covering with them the universe of a thousand million worlds, pronounce these words of truth: You, sentient beings, should accept this sutra which is protected by all Buddhas. Why is this sutra called 'protected (by all Buddhas)'? If there are sentient beings who call the Name of Amida Buddha for seven days, or one day, even once, or even down to ten times or think of him once, they can unfailingly attain birth. Because (all Buddhas) testify to this, this is called 'the sutra which is protected (by all Buddhas).'

The sutra next states:

Those who call the Buddha's Name and attain birth are constantly protected by Buddhas of the six quarters, numerous as the sands of the Ganges. Hence, this is called 'the sutra which is protected (by all Buddhas).'

Since we have this supreme Vow, we should trust it. Why do all the Buddhas' children not make a firm resolution and strive to go to the Pure Land? (The second fascicle of Liturgy of the Collected Passages from Sutras by Chih-sheng consists of Hymns of Birth in the Pure Land by Master Shan-tao. This passage comes from that.)

Continued to the second part of Practice

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