Index to the Kyogyoshinsho files
Present file - G: Transformed Buddha and Land (part 1);
Other files - A: Preface, Teaching, Practice (part 1); B: Practice (part 2);C: Faith (part 1): D: Faith (part 2); E: Enlightenment; F: True Buddha and Land; H: Transformed Buddha and Land (part 2).
<Posted May 2001>
Passages in pale blue are Shinran's own comments |
CHAPTER ON THE PROVISIONAL TRANSFORMED
BUDDHAS AND LANDS
The Import of the Sutra of Contemplation on the Buddha of
Immeasurable Life
The Vow of Sincere Mind and Aspiration
Those who are Improperly Established
destined for Birth beneath the Twin Shala
Trees
The Import of the Amida Sutra
The Vow of Sincere Mind and Transferring
Merit
Those who are Indeterminate
destined for Incomprehensible Birth
[626c]
Chapter 6: A Collection of Passages Revealing
the Provisional
Transformed Buddhas and Lands of the Pure
Land Way
Part 1
Compiled by Gutoku Shinran
Disciple of Shakyamuni
1 I reverently present the Transformed Buddhas
and Lands: the Buddhas are like the one taught
in the Contemplation Sutra, that is, the Buddha described in the Contemplation
of the True Buddha-body. The Lands are the
various forms of the Pure Land specified
in the Contemplation Sutra and also the land
presented in the Sutra on the Bodhisattvas' Dwelling in the
Womb, that is, the Realm of Sloth and Pride.
They are also described in the Larger Sutra as the Castle of Doubt and the Womb-Palace.
2 Here we find that even if the multitudes
of this defiled world, the depraved and evil
sentient beings, have departed from the ninety-five
wrong paths and entered the Dharma-gates,
such as the imperfect and perfect, provisional
and true, it is extremely difficult to find
true followers and rare indeed to meet real
ones; false practicers are very many and
nominal ones are innumerable. Thereupon,
Shakyamuni Buddha guides the multitudes of
beings by disclosing the store of merit,
and Amida Tathagata made the Vow, through
which he saves sentient beings.
We already have the compassionate Vow, which
is called 'the Vow of performing meritorious
acts,' 'the Vow of Amida's appearance at
one's death-bed,' 'the Vow of Amida's appearance
at one's death to guide one to birth in the
Pure Land,' and 'the Vow of Amida's coming
to receive the aspirant'; it can also be
called 'the Vow of Sincere Mind and Aspiration.'
The 19th Vow - the Larger Sutra |
3 Here the [Nineteenth] Vow says in the Larger Sutra:
If, when I attain Buddhahood, sentient beings
in the lands of the ten quarters, who awaken
Bodhi-mind, perform various meritorious deeds
and sincerely make aspiration, desiring to
be born in my land, should not, at their
death, see me appear before them surrounded
by a multitude of sages, may I not attain
perfect Enlightenment.
Testimony from the Sutra of Lotus of Compassion |
4 It is stated in the Sutra of Lotus of Compassion, "Chapter on Great Charity" [actually,
"Chapter on Giving Prediction to Bodhisattvas]:
When I have realized the highest, perfect
Bodhi, those sentient beings in the immeasurable,
uncountable and innumerable Buddha-lands
who awaken aspiration for the highest, perfect
Bodhi and cultivate [627a] roots of good,
desiring to be born in my land, will see
me appear before them at their death surrounded
by a host of sages. Seeing me, they will,
in my presence, attain joy in their hearts.
By virtue of the merit of seeing me, they
will be freed of all hindrances and, after
death, will be born in my land.
Fulfillment of the 19th Vow |
5 The statement concerning fulfillment of this
[Nineteenth] Vow is found in the passage
on the three grades of aspirants [in the Larger Sutra] and the passages from the Contemplation
Sutra on the meditative good and the non-meditative
good in nine levels of aspirants.
Fulfillment of the 19th Vow: the Bodhi-tree,
etc. |
6The Larger Sutra [fasc. 1] states:
Again, the Bodhi-tree of the Buddha of Infinite
Life is four million li in height and five
thousand yojanas in circumference at its
base. Its branches spread two hundred thousand
li in each of the four directions. It is
a natural cluster of all kinds of precious
stones and is adorned with the kings of jewels,
namely, moonlight mani gems and ocean-supporting-wheel
gems....
Ananda, when humans and devas of that land
see the Bodhi-tree, they will attain three
insights into dharmas: first, insight into
reality through hearing the sacred sounds;
second, insight into reality by being in
accord with it; and third, the insight into
the non-arising of all dharmas. They attain
these insights through the majestic power
of the Buddha of Infinite Life, the power
of his Primal Vow, his perfectly fulfilled
Vow, his clear and manifest Vow, his firm
Vow and his accomplished Vow....
Again, the halls, monasteries, palaces and
pavilions are spontaneous apparitions, all
adorned with the seven jewels and hung with
curtains of various other jewels, such as
pearls and moon-bright mani gems.
Inside and out, to right and left, are bathing
pools. Some of them are ten yojanas, others,
twenty, thirty, and so on, until we come
to those measuring a hundred thousand yojanas
in length, breadth, and depth. They are brimful
of the water of eight excellent qualities,
clear, fragrant and tasting like nectar.
Fulfillment of the 19th Vow: the embryonic
birth |
7 It is also stated in the same sutra [fasc.
2]:
Those in the embryonic state dwell in palaces
as high as a hundred yojanas or five hundred
yojanas, where they enjoy pleasures as do
those in the Heaven of the Thirty-three Gods.
Then the Bodhisattva Maitreya said to the
Buddha, "World-Honored One, for what
reason are some of the inhabitants of that
land in the embryonic state and the others
born by transformation?"
The Buddha replied, "Maitreya, if there
are sentient beings who perform various meritorious
deeds aspiring for birth in that land while
still entertaining doubt, such beings are
unable to comprehend the Buddha-wisdom, inconceivable
wisdom, ineffable wisdom, boundless Mahayana
wisdom, and incomparable, unequaled, and
unsurpassed supreme wisdom. Although they
doubt these wisdoms, they still believe in
retribution for evil and reward for virtue
and so cultivate a stock of merits, aspiring
for birth in that land. Such beings are born
in a palace, where they dwell for five hundred
years without being able to behold the Buddha,
hear his exposition of the Dharma, or see
the hosts of bodhisattvas and shravakas.
For this reason, that type of birth in the
Pure Land is called the 'embryonic state'....
Maitreya, you should know that those born
by transformation are possessed of supreme
wisdom, [627b] while those in the embryonic
state lack that wisdom...."
The Buddha said to Maitreya, "Let us
suppose that a wheel-turning monarch has
a special chamber which is adorned with seven
jewels and provided with curtained couches
and silken banners hanging from the ceiling.
If princes have committed an offense against
the king, they are taken to that chamber
and fettered with gold chains...."
The Buddha said to Maitreya, "Those
beings are like that. Because of their doubt
in the Buddha's wisdom, they have been born
in palaces.... If those beings become aware
of the faults committed in their former lives
and deeply repent, they can, as they wish,
leave there.... Maitreya, you should know
that the bodhisattvas who allow doubt to
arise lose great benefits."
Testimony from the T'ang version of the Larger Sutra |
8 It is stated in the Teaching Assembly of the Tathagata of Infinite
Life [fasc. 2]:
The Buddha said to Maitreya, "Suppose
there are sentient beings who, while harboring
doubt, accumulate roots of good and seek
to realize the Buddha-wisdom, the all-pervasive
wisdom, the inconceivable wisdom, the unequaled
wisdom, the majestic wisdom, and the vast
and extensive wisdom. They are unable to
establish faith in their roots of good. For
this reason, they dwell within the palace
for five hundred years.... Ajita, as you
observe those of excellent wisdom, you will
see them born transformed in lotus flowers
through the power of vast wisdom and sitting
with their legs crossed. When you observe
the inferior aspirants..., you will find
that they cannot practice various meritorious
acts. Hence, they will not be able to serve
the Buddha of Infinite Life. These people
have become so because of the faults of doubt
in the past....
The Buddha said to Maitreya, "So it
is, so it is. They plant roots of good, while
harboring doubt, and seek to realize various
wisdoms, from the Buddha-wisdom to the vast
and extensive wisdom. They are unable to
establish faith in their own roots of good.
Since they have awakened faith through hearing
the Buddha's Name, even though born in his
land, they will be enclosed in the lotus-buds
and will not emerge from there. These beings
dwell in the lotus-matrix, feeling as if
they were in a garden or palace."
Further testimony from the Larger Sutra |
9 The Larger Sutra [fasc. 2] states:
Bodhisattvas of lesser practices and those
who have performed small acts of merit, whose
number is beyond calculation, will all be
born there.
Further testimony from the T'ang version
of the Larger Sutra |
10 It is also stated [in theTeaching Assembly of the Tathagata of Infinite
Life [fasc. 2] :
How much more incalculable are other bodhisattvas
who are born there with small roots of good!
Further testimony from Shan-tao's work |
11 The Master of Kuang-ming temple says in his Commentary [on the Meditative Practice]:
Some of them are enclosed within the lotus-buds,
unable to emerge from there; some are born
in the borderland, and others fall into the
womb-palace.
Further testimony from Kyeong-heung's work |
12 Master Kyeong-heung says [in the Hymns of the Nembutsu Liturgy]:
Because of doubting the Buddha-wisdom, although
they are born in that land, they stay in
the borderland and are not benefited by the
Buddha's guidance. If you receive birth in
the embryonic state, you must, by all means,
reject it.
Further testimony fromGenshin's work |
13 In the Collection of Essential Passages Concerning
Birth [fasc. 3] by the Master of Shuryogon-in
[Genshin], the following passage is quoted
from Master Huai-kan's Discourse [Clearing Doubts about the Pure Land Teaching]:
Question: The Sutra on Bodhisattvas' Dwelling in the Womb, [627c] fasc. 2, says,
In the western quarter, twelve kotis of nayutas
from this Jambudvipa, is the Realm of Sloth
and Pride.... Sentient beings who have awakened
aspiration for birth in the land of Amida
Buddha are all deeply attached to this realm,
and so are unable to advance to the land
of Amida Buddha. Only rarely, one out of
kotis of millions of people can attain birth
in the land of Amida Buddha.
A question arises regarding the statement
of this sutra: Is there any possibility of
attaining birth there?
Answer: In the Discourse Clearing Doubts about the Pure
Land Teaching, Huai-kan quotes again the passage of Master
Shan-tao, which has been quoted before, to
answer this question, and he further adds:
The sutra says below, "For what reason?
Because they are indolent and complacent
and so their resolution is not firm."
Hence, we know that those who engage in sundry
practices are people of weak resolution.
For this reason, they are born in the Realm
of Sloth and Pride. If you solely perform
this act [Nembutsu], without engaging in
sundry practices, your resolution is firm,
and so you will definitely be born in the
Land of Utmost Bliss.... Again, those who
are born in the Pure Land of Recompense are
very few, and those who are born in the Transformed
Pure Land are not few. Thus the different
exposition in this sutra does not diverge
from the teaching of the [Three] Sutras.
Shinran's recommendation of the Nembutsu |
14 Thereupon, when I contemplate the exposition
of the Master of Shuryogon-in, I find that
in "Chapter on Verification of the Nembutsu"
he clarifies the Eighteenth Vow as the special
Vow of all special Vows. He urges those who
engage in meditative and non-meditative practices
as taught in the Contemplation Sutra to realize
that they are people of extremely heavy evil
karma and simply to recite Amida's Name.
Monks and laypeople of this defiled world
should reflect on their own capacities. This
one should know.
Implicit and explicit teachings of the Three
Sutras |
Comparison between the Larger Sutra and the Contemplation Sutra with respect to the Three Minds |
15 Question: Are the Three Minds in the Larger Sutra and those in the Contemplation Sutra the same or different?
Answer: When I carefully read the Sutra on the Contemplation of the Buddha
of Infinite Life according to the intent of the commentator
(Shan-tao), I find that there is an explicit
meaning and an implicit, hidden and concealed
meaning.
In its 'explicit' aspect, [the sutra] presents
the meditative and non-meditative good acts
and sets forth the three levels of aspirants
and the Three Minds. The two kinds of good
acts and the three meritorious acts, however,
are not the true cause for birth in the Recompensed
Land. The Three Minds held by various types
of aspirants are based on their self-power
and are individually different, and so they
are not the same as the One Mind of the Other-Power.
[The good acts] are the provisional means
which the Tathagata especially provided and
the roots of good with which one adoringly
aspires for the Pure Land. This is the sutra's
message - its explicit meaning.
In its 'implicit' aspect, [the sutra] discloses
the Tathagata's universal Vow and reveals
the One Mind of the Other-Power which ensures
birth for all beings. Through the outrageous
acts of Devadatta and Ajatashatru, Shakyamuni
disclosed, with a smile, his original intention.
Through Vaidehi's selection of [Amida's land]
in particular, Amida's Primal Vow of Great
Compassion was revealed. This is the implicit
meaning of the sutra.
Hereupon, when the [Contemplation] Sutra
says, "I entreat you to teach me how
to visualize a land of pure karmic perfection,"
the 'land of pure karmic perfection' is the
Land of Recompense established by the Primal
Vow. 'Teach me how to contemplate' is the
provisional means; 'teach me how to attain
samadhi' refers to the Diamond-hard True
Faith. When the sutra says, "Fix your
thoughts upon and visualize the Person of
pure karmic perfection in that Buddha-land,"
it teaches us to contemplate the Tathagata
of Unhindered Light Shining throughout the
Ten Quarters that has come into existence
through the Primal Vow. 'I shall describe
it in detail with various illustrations'
refers to the thirteen contemplations. [628a]
'You are an ordinary person, and so your
spiritual powers are weak and obscured' shows
that [Vaidehi] is one of the evil persons
suited for the teaching of birth in the Pure
Land. 'The Buddhas, Tathagatas, have special
ways [to enable you to see afar]' shows that
various meditative and non-meditative good
acts are provisional teachings. 'Through
the Buddha's power, even I have now been
able to see the land' implies the Other-Power.
'After the Buddha's passing, sentient beings...'
shows that sentient beings of the future
are precisely the beings to be led to birth
in the Pure Land. 'If [your perception] agrees
[with the sutra], it is called the attainment
of the general perception [of the Land of
Utmost Bliss]' indicates that the meditative
practice is difficult to accomplish. 'While
in this life, you will attain the Nembutsu-Samadhi'
shows that the benefit of accomplishing the
meditative practice is the attainment of
the Nembutsu-Samadhi. This indicates that
the meditation course is a provisional teaching.
'Those who awaken the Three Minds will certainly
be born there' and 'there are three kinds
of sentient beings who also attain birth'
show that three kinds of Three Minds and
two kinds of birth are distinguished for
the three levels of aspirants.
I truly know that this [Contemplation] Sutra has both the explicit and the implicit,
hidden and concealed meanings.
I will now discuss the sameness of and differences
between the Three Minds of the two sutras;
this matter requires careful consideration.
The message of the Larger Sutra and that of the Contemplation Sutra are different in their explicit meaning,
but the same in their implicit meaning. This
we should know.
16 Hereupon, the Master of Kuang-ming temple
says [in the Essential Meaning of the Contemplation Sutra]:
The Lord Preacher of this Saha world, responding
to [Vaidehi's] request, opened widely the
Essential Gate to the Pure Land, and the
Capable One of the Land of Peace and Bliss
revealed the universal Vow that manifests
his special intent. The Essential Gate refers
to the two courses of meditative and non-meditative
good acts. Meditative practice consists in
stopping wandering thought and concentrating
the mind; non-meditative practice lies in
ceasing to do evil and performing good. Aspirants
are taught to aspire for birth by transferring
the merit of these two practices [to that
end]. The Universal Vow is set forth in the
Larger Sutra.
17 He also says [in the same work]:
The Contemplation Sutra has the Buddha-contemplation-Samadhi as
its essence; it also has the Nembutsu-Samadhi
as its essence. Its basic theme is to attain
birth in the Pure Land by single-mindedly
making aspiration for birth and transferring
the merit of one's practice to it.
Question: Concerning whether its teaching
is Mahayana or Hinayana, in which of the
two Pitakas is this sutra included and in
which of the two teachings is it contained?
Answer: The Contemplation Sutra is included
in the Bodhisattva-Pitaka and contained in
the Sudden Teaching.
18 He also says [in the Commentary on the Introductory Part]:
'As such [I have heard]' implies the teachings,
i.e., meditative and non-meditative teachings.
'Such' is the word indicating something definitely.
Those who perform practices definitely gain
benefit. This shows that the Tathagata's
words are unerring. Hence, 'as such.'
Further, 'as' means 'as sentient beings wish.'
In accordance with their wishes, the Buddha
saves them. The correspondence between the
beings and the teaching is indicated by 'such.'
Hence, 'as such.'
Further, 'as such' shows the way the Tathagata
expounds the Dharma. He expounds the gradual
teaching as such; he expounds the sudden
teaching as such; he expounds forms as such;
he expounds voidness [628b] as such; he expounds
the teaching for humans as such; he expounds
the teaching for devas as such; he expounds
Hinayana as such; he expounds Mahayana as
such; he expounds the nature of ordinary
beings as such; he expounds the nature of
sages as such; he expounds cause as such;
he expounds result as such; he expounds pain
as such; he expounds pleasure as such; he
expounds things far as such; he expounds
things near as such; he expounds sameness
as such; he expounds difference as such;
he expounds purity as such; he expounds defilement
as such; he expounds all dharmas in millions
of different ways. The Tathagata's insightful
observation is clear and manifest. He performs
practices in accord with his wishes, benefiting
the beings in different ways. The results
of his acts agree with the nature of the
Dharma, and free of errors. This is described
as 'such.' Hence, 'as such.'
19 He also says [in the Commentary on the Introductory Part]:
The passage from 'whoever wishes to be born
in his land' to '[these three] are called
the pure karma' urges people to practice
the three meritorious acts. This shows that
the capacities of all sentient beings are
divided into two kinds: one is meditative
and the other is non-meditative. If only
the meditative practice were set forth, it
would not be applicable to all beings. For
this reason, the Tathagata, out of skillful
means, provided the three meritorious acts
to accommodate those who have distracted
minds.
20 He also says [in the Commentary on the Non-meditative Practice]:
There are two kinds of true and sincere [acts]:
one is true and sincere [acts] for self-benefit
and the other is true and sincere [acts]
for benefiting others. True and sincere [acts]
for self-benefit is further distinguished
into two; first is to stop one's own and
others' evil acts and abandon this defiled
world with the true and sincere mind and
also seek to do as all bodhisattvas do to
stop all evils, whether walking, standing,
sitting and lying down. Second is to promote,
with the true and sincere mind, good acts
for oneself and others, whether ordinary
people or sages. As for the verbal act to
be performed with the true and sincere mind,
one praises Amida Buddha and his two fruits
of reward - beings and the land. Further,
as the verbal act to be performed with the
true and sincere mind, one speaks disapprovingly
of the pain and evil of one's own and others'
two kinds of recompense - beings and environment
- such as the three worlds and the six states
of existence. Again, one praises good acts
performed by all sentient beings in their
three modes of action. If their acts are
not good, one should respectfully keep distance
from them and not rejoice in such acts. Further,
as the bodily act to be performed with the
true and sincere mind, one worships and reveres
with joined hands Amida Buddha and his two
fruits of reward - beings and land - and
makes offerings to them with the four kinds
of gifts. Also, as the bodily act to be performed
with the true and sincere, one loathes and
shuns one's own and others' two kinds of
recompense - beings and environment - such
as the three worlds of samsara. Again, as
the mental act to be performed with the true
and sincere mind, one contemplates, observes
and is mindful of Amida and his two fruits
of reward - beings and land - feeling as
if they were before one's eyes. Also, as
the mental act to be performed with the true
and sincere mind, one loathes and shuns one's
own and others' two kinds of recompense -
beings and environment - such as the three
worlds of samsara....
Further, one deeply and decisively believes
that Shakyamuni Buddha expounds in the Contemplation
Sutra the three meritorious acts, nine grades
of aspirants, and two kinds of good - meditative
and non-meditative - and verifies and praises
Amida Buddha's two fruits of reward - beings
and land - in order to lead people to adore
and aspire for the Pure Land....
Further, Deep Faith with deep mind is to
establish one's belief resolutely on a firm
basis, thereby practicing in accord with
the teaching, [628c] removing doubt forever,
and remaining steadfast and unmoved by all
different understandings, different practices,
other teachings, other views and biases....
Next, concerning establishing one's belief
about practice, there are two kinds of practice:
one is right practice and the other is sundry
practices. The right practice is to engage
solely in the practices as prescribed in
the sutras that teach the way to birth in
the Pure Land. What is this practice? It
is to chant single-mindedly only the
Contemplation Sutra, the Amida Sutra and the Sutra on the Buddha of Infinite Life. It is also to concentrate on, think of,
observe and be mindful of the twofold glorious
reward of the Pure Land. When one worships,
one should single-mindedly worship Amida
Buddha alone. When one recites a name, one
should single-mindedly recite Amida's
Name alone. When one praises and makes offerings,
one should single-mindedly praise and
make offerings [to Amida] alone. This is
the right practice.
Further, the right practice is divided into
two. One is to recite Amida's Name single-mindedly,
whether walking, stopping, sitting or lying
down, with uninterrupted, continuous thought
and without regard to the length of practice.
This is called the Act of Right Assurance,
for it is in accord with the Buddha's Vow.
If one engages in worship, chanting, and
so forth, these are called Auxiliary Acts.
Other forms of good than these two kinds
of practice are all called sundry practices.
When one performs the Act of Right Assurance
and Auxiliary Acts, one feels close to Amida
and one's mindfulness continues without interruption;
hence, they are called 'uninterrupted [practices].'
If one engages in sundry practices, one's
thought is constantly interrupted. Although
birth can be attained through transference
of merit [towards the Pure Land], they are
all called 'alienated' practices.
For the above reasons, this mind is called
Deep Mind.
The third is the Mind of Aspiring for Birth
by Merit-transference. This mind is to aspire
for birth in that land by rejoicing in the
worldly and supraworldly roots of good cultivated
with one's bodily, verbal and mental acts
of the past and the present lives and the
worldly and supraworldly roots of good cultivated
with the bodily, verbal and mental acts of
all ordinary beings and sages and transferring
all the roots of good cultivated by oneself
and others to the land with the mind of true
deep faith. For this reason, this mind is
called the Mind of Aspiring for Birth by
Merit-transference.
21 He also says [in the Commentary on the Introductory Part]:
The meditative good is a means to contemplation
[of Faith of the Other-Power].
22 He also says [in the Commentary on the Introductory Part]:
The non-meditative good is a means to practice
[of the Nembutsu].
23 He also says [in the Commentary on the Non-meditative Practice]:
The essential [gate-way] to the Pure Land
is difficult to encounter.
24 He also says [in the Hymns of Birth in the Pure Land]:
As stated in the Contemplation Sutra, if you, first of all, possess the Three
Minds, you will certainly attain birth. What
are the three? First, Sincere Mind: with
the bodily act, one worships Amida Buddha;
with the verbal act, one praises and extols
the Buddha; with the mental act, one is mindful
of the Buddha and contemplates him. Whenever
one gives rise to any of the three acts,
one unfailingly makes sure that true and
sincere mind accompanies it; hence, 'Sincere
Mind.' ... Third, the Mind of Aspiring for
Birth by Merit-transference: one aspires
for birth in the Pure Land by transferring
to it all the roots of good one has performed.
Hence, we call this the Mind of Aspiring
for Birth by Merit-transference. By possessing
these Three Minds, one can definitely attain
birth. If any of the three is lacking, one
cannot attain birth. The detailed explanation
of this is given in the Contemplation Sutra; this one should know. [629a]
Bodhisattvas who have already freed themselves
from birth-and-death seek to attain the fruit
of Buddhahood by transferring to it all the
merits of good acts they perform. This is
self-benefit. [At the same time,] they teach
and guide sentient beings through all future
ages. This is the benefiting of others.
All sentient beings of the present age, being
fettered by evil passions, are unable to
become liberated from the pain of birth-and-death
in the evil realms. But under favorable conditions,
they perform practices and aspire to be born
in the land of Amida Buddha by transferring
quickly all the roots of good towards it.
Once they have reached the land, they have
no fear. The four kinds of practice mentioned
before are naturally and effortlessly performed
and both self-benefit and benefiting of others
are necessarily accomplished. This one should
know.
Shan-tao's testimony - 10 |
25 He also says [in the Hymns of Birth in the Pure Land]:
Of those who abandon the sole practice [of
the Nembutsu] and seek to perform sundry
acts, very rarely, one or two out of a hundred
or, very rarely, three or five out of a thousand
will attain birth. Why? For the following
reasons: miscellaneous conditions confuse
their minds and so they lose right mindfulness;
they are not in accord with the Buddha's
Primal Vow; they run counter to the Buddha's
teaching; they do not follow the Buddha's
words; their concentration does not continue;
their mindfulness is interrupted; their transference
of merit and making aspiration are not sincere
and truthful; evil passions, such as greed,
anger and wrong views, arise and disturb
their concentration; and they lack the feeling
of shame and repentance.
There are three grades of repentance: ...high,
middle and low. The high grade of repentance
is to shed blood from the hair pores of one's
body and also shed blood from one's eyes.
The middle grade of repentance is to shed
hot sweat from the hair pores of one's whole
body and also shed blood from one's eyes.
The low grade of repentance is to feel feverish
all over the body and also shed tears from
one's eyes. These three grades of repentance
are different from each other, but they can
all be carried out by those who have long
cultivated the roots of good in the stage
leading to emancipation. If people in this
life revere the Dharma, pay respect to preachers,
practice without regard for their lives,
and repent even small transgressions, then
their repentance will penetrate to their
bones and marrows. If repentance is performed
in this way, their heavy hindrances, whether
accumulated for a long or short time, will
instantly perish. Unless done in this way,
any assiduous practice that one may perform
throughout the twelve periods of the day
and night will not yield any benefit. Those
who do not repent in the proper way should
know this. Even though one is unable to shed
tears and blood, one will get the same result
as described above if one thoroughly attains
the True Faith.
Shan-tao's testimony - 11 |
26 He also says [in the Method of Contemplation on Amida Buddha]:
It is not stated that [Amida's Light] illumines
and encompasses practicers of sundry acts
other than [the Nembutsu].
Shan-tao's testimony - 12 |
27 He also says [in the Hymns of the Nembutsu Liturgy]:
The Tathagata, appearing in the world of
the five defilements,
Guides the multitudes of beings appropriately
by skillful means.
At times, he teaches that one attains emancipation
through much hearing;
At times, he teaches that one attains the
three supernatural faculties through a little
understanding.
He also teaches that a joint practice of
meritorious acts and cultivation
of wisdom removes hindrances,
And that one should be mindful, practicing
meditation and contemplation while sitting.
The various Dharma-gates all lead to emancipation.
Shan-tao's testimony - 13 |
28 He also says [in the Hymns on the Pratyutpanna Samadhi]:
Meritorious practices for tens of thousands
of kalpas are indeed difficult to perform;
Even for a short time, a hundred thousand
evil passions intervene.
If you seek to realize the insight into all
dharmas in this Saha world,
Such a time will never come - even in kalpas,
as numerous as the sands of the River Ganges,
while transmigrating in the six realms.
Teaching-gates which vary according to the
practicers are called the 'gradual teaching';
One must perform painful practices for tens
of thousands of kalpas [629b] before realizing
the non-arising of all dharmas.
Until the end of your life, you should exclusively
recite the Nembutsu;
As soon as your life ends, the Buddha will
come to welcome you.
Even in such a short time as taking a meal,
[evil passions] intervene;
How then can you keep greed and anger from
arising for tens of thousands of kalpas?
Greed and anger are the hindrances to the
path leading to the reward of heavenly and
human beings.
They cause one to dwell in the three evil
realms or the four realms.
Shan-tao's testimony - 14 |
29 He also says [in the Hymns on the Pratyutpanna Samadhi]:
Enter the Treasure Land by transferring both
the meditative and non-meditative good acts
toward it.
These are indeed the Tathagata's special
means of salvation.
Vaidehi was none other than a woman
At the stage of an ordinary person full of
greed and anger.
30 It is stated in the Commentary on Vasubandhu's Discourse on
the Pure Land:
There are two kinds of merit. One is 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 persons
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.'
31 It is stated in the Collection of Passages Concerning Birth in
the Land of Peace and Bliss:
The following passage is quoted from the
"Section on Moon-Matrix" of the Great Assembly Sutra:
Out of billions of sentient beings who begin
practices and cultivate the way in the age
of the Decadent Dharma, not one will attain
the end.
We are now in the age of the Decadent Dharma.
In the evil world of the five defilements,
the Dharma-gate to the Pure Land is the only
way possible for us.
32 It is also stated in the same work:
Before the length of practice reaches ten
thousand kalpas, one cannot escape from the
burning house of samsara, because one's thought
is inverted and one's practice is subject
to regression. Whatever great effort one
may make, the reward one acquires is deceptive.
Discussion on the three sutras |
33 In the Larger Sutra the true and provisional Vows are established.
In the Contemplation Sutra the true and provisional teachings are revealed.
In the Smaller Sutra only the True Gate is presented and no provisional
good acts are provided. Thus we realize that
the true message of the three sutras is the
Selected Primal Vow, which is their essence.
The provisional teaching of the three sutras
is the practice of various good acts, which
is their essential message.
Hereupon, when I contemplate the provisional
Vow [the Nineteenth Vow], I find that there
are the true and temporary aspects; also
there are practice and faith. This Vow is
the Vow of Amida's appearance at one's death-bed.
The practice refers to the good of various
meritorious acts. The faith refers to Sincere
Mind, Aspiration and Desire for Birth. Through
the practice and faith of this Vow, the Essential
Gate of the Pure Land way, i.e., its provisional
and temporary teaching, is revealed.
From this Essential Gate three types of acts
are disclosed: right, auxiliary and sundry.
Within the right and auxiliary acts, exclusive
and mixed practices are distinguished. Concerning
the practicers, there are two kinds: practicers
of meditation and those of non-meditation.
There are also two kinds of Three Minds and
two kinds of birth. The two kinds of Three
Minds are: meditative Three Minds and non-meditative
Three Minds. The meditative and non-meditative
Minds are minds of self-power which are different
in each practicer. The two kinds of birth
are: immediate birth and provisional birth.
Provisional birth is birth in an embryonic
state, and borderland; it is birth beneath
the Twin Shala trees. Immediate birth
refers to birth by sudden transformation
into the Recompensed Land. [629c]
In this [Contemplation] Sutra there is the true aspect, which is disclosing
of the Diamond-hard True Faith and Amida's
embracing and never forsaking. Thus Shakyamuni,
the Well-Gone, who guides beings of this
defiled world, proclaimed the Vow of Sincere
Mind and Joyful Faith, because the true cause
for birth in the Recompensed Land is Joyful
Faith. Hence, the Larger Sutra says "joyfully
entrust themselves to me." Entrusting
oneself to the Tathagata's Vow and having
no doubt about it is called faith. The Contemplation Sutra describes this as Deep Mind - 'deep' because
it is contrasted with shallow faiths of other
practicers. The Smaller Sutra says 'singleness of heart' - 'single' because
no two practices intermingle. Concerning
singleness of heart, there are deep and shallow
aspects. The deep aspect of it refers to
the True Faith for benefiting others; the
shallow aspect refers to the mind of self-benefit
to perform meditative or non-meditative practice.
Propensities of ordinary people |
34 Master [Shan-tao's] intent seems to be as
follows: He says [in the Essential Meaning of the Contemplation Sutra], "The number of the gateways of the
excellent practices provided for different
capacities of people is eighty-four thousand
and more. Gradual and sudden teachings are
suited to their capacities. Those who follow
favorable conditions all attain emancipation."
We note, however, that ordinary and ignorant
people, who are ever sinking in the state
of birth-and-death, find it hard to cultivate
a meditative mind, because it requires cessation
of thought and concentration of it. A non-meditative
mind is also hard to cultivate, because it
requires abolishing evil and practicing good.
For this reason, visualizing forms and fixing
the mind on them are hard to accomplish;
hence, Shan-tao says [in the Commentary on the Meditative Practice] "Even if one dedicates a lifetime
of a thousand years, the Dharma-eye will
not be opened." How much more difficult
it is for them to attain formlessness and
no-thought! Therefore, he says, "The
Tathagata knew beforehand that ordinary people
of the latter age defiled by karmic evil
would not be able to accomplish even the
practice of visualizing forms and concentrating
on them - to say nothing of seeking realization
without visualizing forms. It would be like
building a house in the air without magical
means."
Concerning the sentence, 'gateways ... and
more,' 'gateways' refers to the eighty-four
thousand provisional teaching-gates, and
'more' refers to the ocean-like One-Vehicle
teaching of the Primal Vow.
Comparison between the Path of Sages and
the Pure Land Path |
35 Of all the Buddha's life-time teachings,
those that provide the means of entering
sagehood and realization of Enlightenment
in this world are called the Path of Sages,
which is also described as the Path of Difficult
Practice. Within this Path, there are such
teachings as: Mahayana and Hinayana; gradual
and sudden; One Vehicle, Two Vehicles and
Three Vehicles; expedient and true; exoteric
and esoteric; Vertical Going-out and Vertical
Transcendence. These are self-power teachings,
the expedient and provisional ways prescribed
by [the bodhisattvas of] the stage of benefiting
and teaching others.
Entering sagehood and realizing Enlightenment
in the Pure Land of Peace and Provision is
called the Pure Land Path, which is described
as the Path of Easy Practice. Within this
Path, there are such teachings as: Crosswise
Going-out and Crosswise Transcendence; temporary
and true; gradual and sudden; auxiliary and
right acts and sundry acts; mixed and exclusive
performances.
The Right Act refers to the five kinds of
right acts. The Auxiliary Acts refer to the
five kinds of acts except recitation of the
Name. The Sundry Acts refer to all the various
acts other than the Right and Auxiliary Acts;
they are the temporary gates of self-power
teachings, such as Crosswise Going-out, gradual
teaching, meditative and non-meditative,
the three kinds of meritorious conduct, and
teachings for the three groups of practicers
and the nine levels of aspirants.
Crosswise Transcendence is the way of removing
the mind of self-power through mindfulness
of the Primal Vow; this is called the Other-Power
teaching for Crosswise Transcendence. This
is the most exclusive of all the exclusive
practices, the most distinguished of all
the sudden teachings, the truest of all the
true teachings, and the ultimate One-Vehicle
teaching of all the One-Vehicle teachings.
This is the True Essence [of the Pure Land
way], which I have already clarified in "Chapter
on True [630a] Practice."
Various forms of Pure Land practices |
36 'Sundry practices' and 'mixed performances'
contain the same character ['zo' mixed] but their meanings are different.
The character 'zo' encompasses thousands of practices. As
opposed to the five right acts, there are
five sundry acts. The character 'zo' implies
that understandings and practices of humans,
devas and bodhisattvas are mixed up. They
are not originally the cause for birth in
the Pure Land, but the good acts which require
turning over of the mind and transferring
their merit; hence, they are called sundry
practices of the Pure Land way. Concerning
sundry practices, exclusive practice and
exclusive thought are distinguished; also
mixed practices and mixed thoughts are distinguished.
Exclusive practice is to practice only one
good act. Exclusive thought is the mind bent
on transferring the merit of practice. Mixed
practices with mixed thoughts are mixed practices
of various good acts; hence, they are called
sundry acts. Mixed thoughts are so called
because meditative and non-meditative minds
intermingle.
With regard to the right and auxiliary acts,
exclusive performance and mixed performance
are distinguished. Within mixed performances,
there are exclusive mind and mixed minds.
Exclusive performance is further distinguished
into two: recitation of the Buddha's Name
only and five exclusive performances. With
regard to these performances, exclusive mind
and mixed minds are distinguished. The five
exclusive performances are: 1) exclusive
worshiping, 2) exclusive chanting [of the
Pure Land sutras], 3) exclusive contemplation
[of Amida and the Pure Land], 4) exclusive
recitation [of the Name] and 5) exclusive
praising [of Amida]. These are called the
five exclusive performances. Although the
same word 'exclusive performance' is used,
it implies different meanings, i.e., meditative
exclusive performance and non-meditative
exclusive performance.
Exclusive mind is the mind concentrated on
performing the five right acts without other
thoughts mingled with it; hence, called 'exclusive
mind.' This includes both meditative exclusive
mind and non-meditative exclusive mind.
Mixed performance is so called because both
right and auxiliary acts are jointly practiced.
Mixed minds are so called because meditative
and non-meditative minds intermingle. This
one should discern.
Speaking of all the various practices, Master
Tao-ch'o says 'myriad practices,' Master
Shan-tao says 'sundry practices,' and Master
Huai-kan says 'various practices.' Master
Genshin used the same term as Master Huai-kan's,
and Master Genku followed Master Shan-tao.
When I examine the Master [Shan-tao's] commentaries
while based on the sutras' exposition, I
find that there are within 'sundry practices'
the following: sundry practice performed
with mixed minds, sundry practice with exclusive
mind, and exclusive practice with mixed minds;
also within 'the right act' there are: exclusive
performance with exclusive mind, exclusive
performance with mixed minds, and mixed performances
with mixed minds. These are all the karmic
cause for birth in the borderland, womb-palace
and the realm of sloth and pride. Therefore,
even though one is born in the Land of Utmost
Bliss, one is unable to see the Three Treasures,
for the light of the Buddha's mind does not
illumine and embrace practicers of other
miscellaneous acts. How meaningful is the
[Nineteenth] Vow for temporary guidance!
The teaching of the temporary gate and [Shan-tao's]
exposition that makes people aspire for the
Pure Land have hereby become even clearer.
The two kinds of the Three Minds in the two
sutras are different in their explicit meaning,
but one and the same in their implicit meaning.
I have thus answered the question concerning
the sameness and differences of the two kinds
of the Three Minds.
Comparison between the Three Minds of the
two sutras and the One Mind of the Amida Sutra |
37 Question: Are the Three Minds in the Larger Sutra, those in the Contemplation Sutra and the One Mind in the Smaller Sutra the same or different?
Answer: With regard to the Vow of the True
Gate [the Twentieth Vow], which is provided
as an expedient means, there is practice
and faith; also [630b] there is the true
and the provisional aspects.
This Vow is known as the Vow of planting
roots of virtue. The practice is of two kinds:
the roots of good and the roots of virtue.
The faith refers to Sincere Mind, Mind to
Transfer Merits and Desire for Birth.
The practicers are of two kinds: meditative
and non-meditative. The birth [they attain]
is the Incomprehensible Birth. The Buddha
[who appears before them] is a Transformed
Body. The Land [where they are born] is the
Castle of Doubt and the Womb-Palace.
From the example of the Contemplation Sutra
we can presume that this [Smaller] Sutra, too, has an explicit meaning and an implicit,
hidden and concealed meaning. In its explicit
meaning, the Preacher of the sutra abhors
and despises the lesser good of all the various
practices and sets forth the True Gate of
roots of good and roots of virtue, thereby
encouraging [the Nembutsu practice with]
One Mind for self-benefit and urging us to
seek the Incomprehensible Birth. Thus, the
sutra says, "[Recitation of the Name
is] the cause of the many roots of good,
much virtue and many merits." A commentary
[Hymns of the Nembutsu Liturgy] says, "The nine levels of aspirants
should transfer their merits towards the
Pure Land and attain the Stage of Non-retrogression."
It also says:
Nothing surpasses birth in the Western Quarter
through the Nembutsu;
The Buddha comes to welcome those who recite
the Name even three or five times.
This shows the explicit meaning of the [Smaller] Sutra. This is the expedient means within the
True Gate.
In its implicit meaning, the sutra brings
forth the true message which is hard to receive
in faith. It is meant to reveal the ocean-like
inconceivable Vow and lead us to the ocean-like
unhindered Great Faith. Since we are urged
[to accept this teaching] by Buddhas countless
as the sands of the River Ganges, our faith
is the faith awakened by the encouragement
of Buddhas countless as the sands of the
River Ganges; hence, the sutra says, "extremely
difficult [to accept in faith]." The
commentary [Hymns of the Nembutsu Liturgy]says:
Amida's universal Vow has the strong power,
Enabling ordinary people who recite the Name
to attain birth immediately.
This shows the implicit meaning. The [Smaller] Sutra says 'shuji (hold fast to [the Name])' and 'isshin (one mind).' 'Shu' means that the mind is steadfast and unmoving;
'ji' means that the mind is not distracted
or lost. 'Ichi' means not dual; 'shin' means
true and sincere.
This [Smaller] Sutra is a Mahayana sutra
which the Buddha expounded of his own accord
without awaiting questions. Thus, the reason
for the Tathagata's appearance in the world,
as evidenced by the witness and protection
of Buddhas countless as the sands of the
River Ganges, is solely to present this sutra.
Thereupon, the Great Beings [Nagarjuna and
Vasubandhu] who were among the four dependable
sages and who promulgated the sutras, as
well as the masters of the Pure Land way
in the three countries, revealed the Nembutsu
of the True Teaching and so guided the wrong-viewed
and deceitful people of the defiled world.
Although in the three sutras there are the
explicit meaning and the implicit, hidden
and concealed meaning, their essential message
is to disclose Faith as the cause of entry
[into Enlightenment]. For this reason, each
sutra begins with the remark, "Thus
[have I heard]." This opening remark
signifies deep faith. When I carefully read
the three sutras, I find that the Diamond-hard
True Faith is the most essential part. True
Faith is Great Faith; Great Faith is rare,
most excellent, truly wonderful, and pure.
Why? Because the sea of Great Faith is extremely
difficult to enter, the reason being that
it arises through the Buddha's Power. Conversely,
the True Land of Bliss is extremely easy
to go to, because one can attain birth there
through the Vow-Power.
I have discussed the sameness and differences
of the One Mind [of the Smaller Sutra and
the Three Minds of the other two sutras].
I hope I have clarified this problem.
I have thus answered the question about the
One Mind in the three sutras.
Exposition of the Amida Sutra - the 20th Vow |
38 [630c] Monks and laypeople of this defiled
world should quickly enter the True Gate
of complete practice of the utmost virtues
and aspire for the Incomprehensible Birth.
In the provisional teaching of the True Gate
there are roots of good and roots of virtue,
and also the meditative exclusive mind, non-meditative
exclusive mind and meditative and non-meditative
mixed mind.
'Mixed mind' means that all good and evil
beings, whether of the Mahayana or Hinayana,
ordinary people or sages, recite the Name
with the thought of performing the right
and auxiliary acts in a mixed way. Thus the
teaching which is followed is that of sudden
attainment but the practicers who follow
it are fit for the teaching of gradual attainment.
Although they perform the exclusive practice,
their mind is mixed. Hence, they are called
mixed mind.
'Meditative and non-meditative exclusive
mind' is the mind that approaches the Primal
Vow-Power with the belief in the reward for
good acts and retribution for evil ones;
this is called the exclusive mind of self-power.
'Root of good' refers to the Tathagata's
auspicious Name. Since it fully contains
thousands of good acts, it is the root of
all good; hence, it is called the root of
good. 'Root of virtue,' too, refers to the
Tathagata's virtuous Name. When we recite
this virtuous Name even once, it fills us
with the utmost virtue and transforms all
our karmic evil. Since it is the root of
the virtuous names of the Buddhas of the
three periods throughout the ten quarters,
it is called the root of virtue.
Hereupon, Shakyamuni Buddha opened the store
of virtue and guides beings of the defiled
worlds of the ten quarters. Amida Tathagata
made the Vow of accomplishing the ultimate
salvation [the Twentieth Vow] to guide compassionately
all the multitudinous beings. We already
have the compassionate Vow, which is called
'the Vow of planting roots of virtue,' 'the
Vow ensuring the birth of those who direct
their thoughts [to the Pure Land],' and also
'the Vow of unfailing accomplishment of the
ultimate salvation;' it can also be called
'the Vow of Sincere Mind and Transferring
Merit.'
1. The 20th Vow - from the Larger Sutra |
39 The [Twentieth] Vow says in the Larger Sutra [fasc. 1]:
If, when I attain Buddhahood, sentient beings
in the lands of the ten quarters who, having
heard my Name, concentrate their thoughts
on my land, plant roots of virtue and sincerely
transfer their merits towards my land with
a desire to be born there, should not eventually
fulfill their aspiration, may I not attain
perfect Enlightenment.
2. Fulfillment of the 20th Vow - from
the Larger Sutra |
40 It is also said in the same sutra [fasc.
2]:
Although they doubt these wisdoms, they still
believe in retribution for evil and reward
for virtue and so cultivate the roots of
virtue, aspiring for birth in that land.
Such beings are born in that palace.
3. Verses on Bodhisattvas' Visit - from the Larger Sutra |
41 It is also said in the same sutra [fasc.
2]:
Without a stock of good from past lives,
One cannot hear this sutra;
But those who have strictly observed the
precepts
Can hear the right Dharma.
4. The 20th Vow - from the T'ang
version of the Larger Sutra |
42 It is stated in the Teaching Assembly of the Tathagata of Infinite
Life [fasc. 1]:
If, when I attain Buddhahood, all the sentient
beings in the countless lands who, having
heard my Name expounded, make use of it as
their own root of good and transfer its merit
towards the Land of Utmost Bliss, should
not be born there, may I not attain Bodhi.
5. Verses on Bodhisattvas' Visit - from the Han version of
the Larger Sutra |
43 It is stated in the Sutra on the Immeasurably Pure and Equal
Enlightenment [fasc. 2]:
Those who do not have this merit
Cannot hear the name of this sutra;
Only those who have strictly observed the
precepts
Have now heard the right Dharma.
Evil, arrogant, corrupt and indolent people
Cannot readily accept this teaching;
But those who met Buddhas in their past lives
Will rejoice [631a] to hear the teaching
of the World-Honored One.
It is rare to obtain human life,
And difficult to encounter a Buddha in this
world;
Hard it is to attain the wisdom of faith;
Once you have heard the Dharma, pursue it
with diligence.
6. Testimony from theContemplation Sutra |
44 The Contemplation Sutra states:
The Buddha said to Ananda, "Bear these
words in mind. To bear these words in mind
means to hold fast to the Name of the Buddha
of Infinite Life."
7. Testimony from theContemplation Sutra |
45 The Amida Sutra states:
One cannot attain birth in that land with
few roots of good or a small stock of merit.
If you hear someone expounding Amida Buddha,
hold fast to his Name.
8. Testimony from Shan-tao's works
- (1) |
46 The Master of Kuang-ming temple says[in
the Commentary on the Meditative Practice]:
Although many other practices are called
good acts, when compared with the Nembutsu,
they cannot match it. For this reason, the
efficacy of the Nembutsu is widely praised
in many sutras. For example, in the Forty-eight
Vows in the Larger Sutra it is clarified that one can attain birth
simply by exclusive recitation of Amida's
Name. Also, the Amida Sutra says, "One
can attain birth by exclusively reciting
Amida's Name for one to seven days."
Furthermore, the testimony of the Buddhas
of the ten quarters, countless as the sands
of the River Ganges, has not been made in
vain. In the passages on meditative and non-meditative
practices in this [Contemplation] Sutra it is shown that one can attain birth simply
by exclusively reciting the Name. These are
a few of many examples. This completes an
extensive exposition of the Nembutsu-Samadhi.
9. Testimony from Shan-tao's works
- (2) |
47 He also says [in the Commentary on the Non-meditative Practice]:
Again, one should deeply and decidedly believe
that in the Amida Sutra Buddhas of the ten quarters, countless as
the sands of the River Ganges, give testimony
to all ordinary people, encouraging them
to seek birth with assurance....
Buddhas' words and acts never disagree. When
Shakyamuni urges all ordinary people to dedicate
themselves to the exclusive recitation and
exclusive practice with the assurance of
their birth in that land after death, this
teaching is equally praised, recommended
and testified to by all the Buddhas of the
ten quarters. Why? Because they all possess
the Great Compassion that arises from the
same Enlightenment. One Buddha's teaching
is the same as all the Buddhas' teachings;
all the Buddhas' teachings are the same as
one Buddha's teaching. It is just as expounded
in the Amida Sutra....
[The sutra] urges all ordinary people to
recite exclusively Amida's Name with singleness
of heart for one to seven days, assuring
them of their unfailing attainment of birth.
In a passage below this, it is stated that
in each quarter there are Buddhas countless
as the sands of the River Ganges, who all
praise Shakyamuni:
In the evil age of the five defilements,
in this evil world, when evil sentient beings,
evil passions, wrong-doings and disbeliefs
are rampant, Shakyamuni particularly praises
Amida's Name and urges sentient beings to
recite it, assuring them of their unfailing
attainment of birth.
This is the testimony.
Further, Buddhas of the ten quarters, fearing
that sentient beings might not accept the
teaching of one Buddha, Shakyamuni, extend
their tongues in one accord and simultaneously,
covering with them the three-thousand worlds
and expounding the words of truth and sincerity:
Sentient beings, you should all accept what
Shakyamuni has taught, praised and testified
to. When all ordinary people, regardless
of whether their evil or merit is great or
small and whether they practice for a long
or short time, exclusively recite Amida's
Name with singleness of heart for up to [631b]
a hundred years or even one to seven days,
they will certainly attain birth beyond any
doubt.
This shows that one Buddha's teaching is
testified to by all the Buddhas. This is
called 'establishing faith with regard to
persons.'
10. Testimony from Shan-tao's
works - (3) |
48 He also says [in the Commentary on the Non-meditative Practice]:
When I ponder on the intent of the Buddha's
Vow, I find that he solely encourages right
mindfulness and recitation of the Name. In
enabling us to attain birth quickly, this
practice cannot be compared with acts performed
with mixed and distracted thoughts. What
this sutra and other scriptures widely praise
in various places can be summarized as urging
us to recite the Name. This we should know.
11. Testimony from Shan-tao's
works - (4) |
49 He also says [in the Commentary on the Non-meditative Practice]:
The passage [of the Contemplation Sutra] beginning with "The Buddha said to
Ananda, 'Bear these words in mind,'"
shows that Shakyamuni entrusted Amida's Name
to Ananda so that it would be transmitted
to distant generations. Although Shakyamuni
has above expounded the benefit of both the
meditative and non-meditative practices,
in view of the Buddha's Primal Vow, he meant
to urge sentient beings to dedicate themselves
solely to recite Amida Buddha's Name.
12. Testimony from Shan-tao's
works - (5) |
50 He also says [in the Hymns of the Nembutsu Liturgy]:
The Land of Utmost Bliss is the Nirvana Realm
of No-action:
I fear it is hard to be born by doing various
good acts in accordance with given conditions.
Hence, the Tathagata selected the essential
method -
He urged us to be mindful of Amida exclusively
with singleness of heart.
13. Testimony from Shan-tao's
works - (6) |
51 He also says [in the Hymns of the Nembutsu Liturgy]:
As this cosmic period draws to a close, the
five defilements flourish;
Sentient beings are so full of wrong views
that they find it hard to have faith.
Although we are taught to dedicate ourselves
wholly to the Nembutsu to take the path to
the West,
Our faith is destroyed by others and so we
find ourselves remaining as we were before.
We have always been like this since innumerable
kalpas ago;
It is not that we realize this for the first
time in this life.
Because we have not encountered the excellent,
strong power,
We have been transmigrating while unable
to attain emancipation.
14. Testimony from Shan-tao's
works - (7) |
52 He also says [in the Hymns of the Nembutsu Liturgy]:
Although the various Dharma-gates all lead
to emancipation,
None of them surpasses birth in the West
through the Nembutsu.
When we recite the Nembutsu throughout life,
or even ten times,
Or three or five times, the Buddha will come
to welcome us.
Amida's universal Vow has the strong power,
Enabling ordinary people who recite the Name
to attain birth immediately.
15. Testimony from Shan-tao's
works - (8) |
53 He also says [in the Hymns on the Pratyutpanna
Samadhi]:
All Tathagatas provide skillful means;
The present Sage Shakyamuni does the same.
As he expounds the Dharma in accordance with
people's capacities, they all receive benefit;
Let each of them attain realization and understanding
and enter the True Gate....
The Buddha's teaching has many gates, numbering
eighty-four thousand,
Precisely because the capacities of beings
are different.
If you are seeking the eternal abode of peace
and bliss,
First choose a practice of primary importance
and, through it, enter the True Gate.
16. Testimony from Shan-tao's
works - (9) |
54 He also says [in the Hymns of Birth in the Pure Land quoted in Chih-sheng's Collection of Liturgical Passages from
Various Sutras]:
From what I see and hear about the monks
and laypeople everywhere these days, there
are different understandings and practices
- with the difference of exclusive and miscellaneous
practices. Only if they practice the Nembutsu
with singleness of mind, ten out of ten will
be born. If they perform miscellaneous practices,
not even one in a thousand will attain birth,
because they lack sincere mind.
17. Testimony from Yuan-chao's
work |
55 Master Yuan-chao's Commentary on the Amida Sutra states:
The Tathagata wishes to clarify the excellent
merit of holding fast to the Name. First,
he disparages other good acts as small roots
of good. That is to say, all the acts of
merit - for example, charity, observance
of the precepts, construction of temples,
making images, worshiping, chanting, meditation,
repentance, and ascetic practices - are called
small good acts, if they are not accompanied
by true Faith but are transferred towards
the Pure Land with aspiration for birth there.
They are not the cause of birth. [631c] If
one holds fast to the Name in accord with
this sutra, one will definitely attain birth.
Hence, we realize that recitation of the
Name is the act of many roots of good and
many merits.
Formerly I had this understanding, but people
had doubts about this. Recently, I obtained
a copy of the sutra engraved on a stone monument
at Hsiang-yang and found that this text agreed
with the hidden truth [of the Amida Sutra]. So people began to entertain a deep faith.
The text reads:
Sons and daughters of good families, having
heard an exposition of Amida Buddha, exclusively
recite his Name with a concentrated and undistracted
mind. It is through recitation of the Name
that your karmic evils will be destroyed.
This is the act of many virtues, many roots
of good, and many merits.
18. Testimony from Yuan-chao's
work |
56 It is stated in the Commentary [on the Amida Sutra] by [Chih-yuan of] Mount Ku:
Concerning 'hold fast (shuji) to the Name,' shu (fast) means to accept firmly; ji means to keep. Through the power of faith,
one firmly accepts the Name in one's heart.
Through the power of mindfulness, one keeps
it without forgetting.
19. Testimony from the Larger Sutra |
57 The Larger Sutra [fasc. 2] states:
It is difficult to encounter and behold a
Tathagata when he is in this world. Difficult
of access and difficult to hear are the Buddhas'
teachings and scriptures. It is also difficult
to hear the excellent teachings for bodhisattvas,
the Paramitas. Difficult too is it to meet
a good teacher, to hear the Dharma and perform
the practices. But most difficult of all
difficulties is to hear this sutra, have
faith in it with joy and hold fast to it.
Nothing is more difficult than this. Thus
have I formed my Dharma, thus have I expounded
my Dharma, and thus have I taught my Dharma.
You must receive it and practice it by the
method prescribed.
20. Testimony from the Nirvana Sutra - (1) |
58 It is stated in the Nirvana Sutra [Chapter on Kashyapa]:
I have stated in this sutra, "The factor
that makes all the sacred practices possible
is the good teacher. Although the factors
that make all the sacred practices possible
are innumerable, if the good teacher is presented
as one, it contains all the rest." I
have expounded, "All evil acts are based
on wrong views. Although the causes of all
the evil acts are innumerable, if wrong views
are presented as one, it contains all the
rest." I have also stated, "The
cause of the highest, perfect Bodhi is Faith.
Although the causes of Bodhi are innumerable,
if Faith is presented as one, it contains
all the rest."
21. Testimony from the Nirvana Sutra - (2) |
59 It is also stated in the same sutra [Chapter
on Kashyapa]:
Sons of good families, there are two kinds
of faith: one is accepting in faith and the
other is pursuing. Such people, although
they accept the teaching in faith, cannot
pursue it. Hence, they are described as possessing
imperfect faith.
Again, there are two kinds of faith: one
is the faith that arises from hearing and
the other is the faith that arises from reflection.
These people's faith arises from hearing
and not from reflection. Hence, they are
described as possessing imperfect faith.
Again, there are two kinds [of faith]: one
is to believe that there is a path to Enlightenment
and the other is to believe that there are
people who have attained it. These people's
faith only accepts that there is a path to
Enlightenment but does not accept that there
are people who have attained it. This is
described as possessing imperfect faith.
Again, there are two kinds: one is to believe
in the right teaching and the other is to
believe in the wrong ones. To accept that
there is the law of causality and that Buddha,
Dharma, and Sangha exist is to believe in
the right teaching. To reject the law of
causality, to state that the Three Treasures
have different natures and to believe in
wrong words and [wrong teachers, such as]
Purana is to believe in the wrong teachings.
These people, although they believe in the
Treasures of Buddha, Dharma, [632a] and Sangha,
do not accept that the Three Treasures are
the same in essence; although they believe
in the law of causality, they do not accept
that there are people who have attained the
Way. This is described as possessing imperfect
faith, and these people are the ones who
have imperfect faith....
Sons of good families, there are four good
acts that bring evil results. What are the
four? The first is to recite sutras in order
to show that one is superior to others. The
second is to observe the precepts in order
to gain profit. The third is to practice
charity in order to make others one's followers.
The fourth is to practice concentration and
contemplation in order to reach the realm
of neither thought nor non-thought. These
four good acts bring evil results. Those
who practice these four are described as
'those who sink and, after having sunk, emerge;
and after having emerged, they sink again.'
Why do they sink? Because they are desirous
of the states of existence in the three worlds.
Why do they emerge? Because they see the
bright path. To see the bright path is to
hear the teaching of precept, charity and
meditation. Why do they sink again? Because
their wrong views increase and arrogance
is produced. For this reason, I say in two
verses in the sutra:
If there are sentient beings who, desirous
of various states of existence, Perform good
and evil acts in order to attain these states,
They lose sight of the path to Nirvana.
They are described as emerging briefly and
sinking again.
Those who practice the way in the dark ocean
of birth-and-death
And attain emancipation but still have evil
passions,
Are bound to receive evil results.
They are described as emerging briefly and
sinking again.
For the Tathagata, there are two kinds of
Nirvana: one is conditioned and the other
is unconditioned. The conditioned Nirvana
lacks eternity, bliss, complete freedom,
and purity; the unconditioned Nirvana possesses
eternity, bliss, complete freedom, and purity....
These people deeply believe that the two
kinds of precepts both bring about good results.
Hence, they are described as possessing imperfect
precepts. Such people lack faith and precepts,
and also however much teaching they may hear,
it is imperfect.
What is called 'imperfect hearing'? To accept
only a half of the twelve divisions of the
scriptures expounded by the Tathagata and
reject the other half - this is called 'imperfect
hearing.' Also, even if one upholds these
six divisions of scriptures, one cannot recite
them and so one's exposition of the scriptures
cannot benefit others; this is called 'imperfect
hearing.' Further, having received the six
divisions of the scriptures, one upholds,
recites and expounds them for the sake of
disputation, in order to defeat others in
discussions, to gain profit or for secular
purposes; this is called 'imperfect hearing.'
22. Testimony from the Nirvana Sutra - (3) |
60 It is also stated in the same sutra [Chapter
on the Virtuous King]:
Sons of good families, the first and foremost
true good teachers are bodhisattvas and Buddhas,
the World-Honored Ones. For what reason?
Because of their three skillful controlling
powers. What are the three? The first is
extremely gentle words; the second is extremely
stern rebukes; and the third is both gentle
words and stern rebukes. Because of these,
bodhisattvas and Buddhas are true good teachers.
Again, sons of good families, [632b] the
Buddhas and bodhisattvas are considered to
be great physicians; hence, they are called
good teachers. For what reason? Because they
know illnesses and the medicines to cure
them, and they prescribe the medicine in
correspondence with the illnesses. It is
like a good physician, who is well acquainted
with the eight kinds of medical art. He first
observes the symptoms. There are three types
of them. What are the three? They are symptoms
related to wind, fever, and water. To the
patient of a wind disease, ghee is administered.
To the patient of fever disease, crystallized sugar
is given. To the patient of water disease,
ginger infusion is prescribed. Because the
physician knows well the root of the illness,
he is able to administer the appropriate
medicine and cure it. Hence, he is called
a good physician.
Buddhas and bodhisattvas are like this. They
know all the illnesses of ordinary people,
which fall into three types: greed, anger
and stupidity. Those who have the illness
of greed are urged to contemplate a human
skeleton. Those who have the illness of anger
are led to contemplate compassion. Those
who have the illness of stupidity are made
to contemplate the twelve conditioned originations.
Because of this, the Buddhas and bodhisattvas
are called good teachers. Sons of good families,
just as a ferryman who safely carries people
across the waters is called a great ferryman,
so it is with Buddhas and bodhisattvas; because
they ferry sentient beings across the great
ocean of birth-and-death, they are called
good teachers.
23. Testimony from theGarland Sutra - (1) |
61It is stated in the Garland Sutra [Chapter on Entry into the Dharma-realm]:
When you think of your good teachers,
Think of them as your parents who gave birth
to you.
They are like a nursing mother who nourished
you with her milk.
They cause the elements of Bodhi to grow
in you.
They are like a physician who cures your
illnesses,
Like a deva raining down nectar,
Like the sun showing us the right way,
And like the moon turning its pure orb.
24. Testimony from theGarland Sutra - (1) |
62 It is also stated in the same sutra [Chapter
on Entry into the Dharma-realm]:
The Tathagata, the Great Compassionate One,
Appears in this world,
And for the sake of all sentient beings,
Turns the wheel of the supreme Dharma.
For the sake of sentient beings the Tathagata
Diligently practiced the Way for innumerable
kalpas;
How could all the world repay
The benevolence of the Great Master?
25. Testimony from Shan-tao's
works- (1) |
63 The Master of Kuang-ming temple says [in
the Hymns on the Pratyutpanna Samadhi]:
How regrettable it is that sentient beings
doubt what should not be doubted!
The Pure Land is before your eyes; it should
not be denied.
Do not argue whether Amida embraces you or
not;
What is essential is whether or not you single-mindedly
direct your thoughts [towards the Pure Land]
They say [to each other] that from now until
the time they attain Buddhahood,
They will repay the Buddha's benevolence
by praising him for a long kalpa.
If not blessed by the Great Power of Amida's
Vow,
When and in which kalpa would we be able
to escape from this Saha world?
How can you expect to reach the Treasure
Land now?
It is indeed due to the power of the Great
Master of the Saha world.
Without the exhortation of the Great Master,
our Good Teacher,
How can you enter the Pure Land of Amida?
By attaining birth in the Pure Land, repay
your indebtedness to the compassionate benevolence.
26. Testimony from Shan-tao's
works- (2) |
64 He also says [in the Hymns of Birth in the Pure Land]:
It is extremely difficult to meet an age
in which a Buddha appears;
Difficult it is for a person to realize the
Wisdom of Faith.
To be able to hear the Dharma that is rarely
met with
Is by far the most difficult of all.
To attain Faith yourself and guide others
to Faith
Is the most difficult of all difficulties.
To guide all beings universally with the
Great Compassion
Is truly to repay your indebtedness to the
Buddha's benevolence.
27. Testimony from Shan-tao's
works- (3) |
65 He also says [in the Hymns of the Nembutsu Liturgy]:
Let us go home!
Do not stay in other lands.
Following the Buddha, let us return to our
original home!
Once we have returned to our original land,
All our vows and practices will be spontaneously
fulfilled.
Tears of joy and sorrow stream down. As we
deeply reflect on ourselves,
We realize: If Shakyamuni Buddha had not
[632c] awakened us,
When would we be able to hear Amida's Name
and Vow?
Although we feel the weight of the Buddha's
compassionate benevolence, it is indeed difficult
to repay it.
28. Testimony from Shan-tao's
works- (4) |
66 He also says [in the Hymns of the Nembutsu Liturgy]:
Beings of the ten quarters have all been
transmigrating in the six realms without
end. They have interminably been floundering
in the waves of desire and sinking in the
sea of suffering over many lives. It is rare
to meet with the Buddhist Way and receive
a human form, but I have now received them.
It is difficult to hear the Pure Land teaching,
but I have now heard it. It is hard to awaken
Faith, but I have now awakened it.
67 @I truly realize that those who engage in
exclusive performance with mixed minds do
not attain Great Joy. Hence, the master [Shan-tao]
said [in the Hymns of Birth in the Pure Land]:
These people do not feel gratitude for the
Buddha's benevolence. Even when they perform
practices, they are arrogant and disdainful,
and their acts are always accompanied by
the desire for fame and wealth. Being naturally
covered by self-attachment, they do not associate
with fellow-believers and good teachers.
Accordingly, they like to approach various
worldly affairs, thereby creating hindrances
to their own and others' performance of the
right practice for birth.
How sad it is that the ordinary, ignorant
people who possess defilements and hindrances,
from beginningless past up to the present,
have had no opportunity for deliverance because
they are prone to perform the Right and Auxiliary
Acts in a mixed way and their minds vacillate
between meditative and non-meditative practices.
As I reflect upon the cycle of transmigration,
I realize that it is difficult to take refuge
in the Buddha's Vow-Power and enter the sea
of Great Faith even in the passage of kalpas
as numerous as the number of particles obtained
by grinding the earth. How deplorable it
is! I should deeply sorrow over this.
Generally speaking, sages of Mahayana and
Hinayana and all good people hold to the
auspicious Name of the Primal Vow as their
own root of good. For this reason, they cannot
awaken Faith, realize the Buddha's Wisdom
and understand Amida's intent in establishing
the cause of birth; hence, they cannot enter
his Land of Recompense.
Conversion through the three vows |
68 Now, I, Gutoku Shinran, disciple of Shakyamuni,
having respectfully accepted the exposition
of the master of discourse [Vasubandhu] and
the exhortation of the master of this school
[Shan-tao], left forever the temporary gate
of the thousands of practices and various
good acts and departed from the teaching
for the Birth beneath the Twin Shala Trees.
Having converted to the True Gate of cultivating
the roots of good and the roots of virtue,
I whole-heartedly awakened the aspiration
for Incomprehensible Birth. However, I have
now finally left the provisional True Gate
and turned into the sea of the Best-selected
Vow. Having abandoned at once the aspiration
for the Incomprehensible Birth, I am now
assured of attaining the Inconceivable Birth.
How significant is the Vow of accomplishing
the ultimate salvation [the Twentieth Vow]!
Having entered, once and for all, the sea
of the Vow, I deeply realize the Buddha's
benevolence. In order to repay his utmost
virtue, I collect the essential passages
of the True Teaching and am always mindful
of the sea of inconceivable virtue. More
and more do I appreciate it, and especially
receive it with gratitude.
The Path of Sages vs. the Pure Land Path |
Impracticability of the Path of Sages |
69 I truly realize that the various teachings
of the Path of Sages were intended for the
period when the Buddha was in the world and
for the period of the Right Dharma, and not
for the periods of the Semblance Dharma,
the Decadent Dharma, and the Extinct Dharma.
The time for those teachings has already
passed and they do not correspond to the
capacities of the people. The True Teaching
of the Pure Land way, however, compassionately
and equally leads to the Way the multitudes
of defiled and evil beings of the period
when the Buddha was in the world, the periods
of the Right Dharma, the Semblance Dharma,
the Decadent Dharma, and the Extinct Dharma
as well.
Criterion of the authentic teaching |
70 According to the Buddha's exposition and
the masters' commentaries, sutras preached
by different kinds of people fall into five
groups: first, the Buddha's exposition; second,
his holy disciples' exposition; third, the
exposition of heavenly beings or saints;
fourth, the exposition of spirits; and fifth,
the exposition of apparitional beings. Of
the five, the last four kinds of exposition
cannot be relied upon. The three [Pure Land]
sutras are the Great Sage's own exposition.
[633a]
Fourfold selection in determining what
should be relied on |
71 The Commentary on the Perfection of Great Wisdom
Sutra explains the four reliances as follows:
When Shakyamuni was about to enter Nirvana,
he said to the monks, "From today on,
rely on the Dharma, not on the people who
expound it. Rely on the meaning, not on the
words. Rely on wisdom, not on discriminative
mind. Rely on the sutras that fully disclose
the Buddha's true intent, not on those that
do not.
"Concerning reliance on the Dharma,
the Dharma refers to the twelve divisions
of scriptures. Follow them, not the people
who expound them.
"Concerning reliance on the meaning,
the meaning is beyond discussion of whether
one likes it or not, whether it produces
karmic evil or merit, or whether it is true
or false. Words have meaning, but the meaning
is not the words. To give an illustration:
when a man shows me where the moon is by
pointing to it with his finger, I only look
at the finger and not the moon. The man would
say, 'I am showing you where the moon is
by pointing to it with my finger. Why do
you only look at the finger and not the moon?'
Similarly, words are the finger pointing
to the meaning; they are not the meaning
itself. Hence, I say that you should not
rely on the words.
"Concerning reliance on wisdom, wisdom
weighs and distinguishes good and evil; the
discriminative mind always seeks pleasure
and does not reach the right path to Enlightenment.
Hence, I say that you should not rely on
the discriminative mind.
"Concerning reliance on the sutras that
fully disclose the Buddha's true intent,
of all the sages, the Buddha is foremost;
of all the scriptures, the Buddha Dharma
is foremost; of all people, monks are foremost."
The Buddha regarded the sentient beings of
an age in which there is no Buddha in the
world as possessed of heavy karmic evil.
They are the ones who have not cultivated
the roots of good for seeing a Buddha.
Admonition to follow the above instruction |
72 Therefore, monks and laypeople of the latter
age should discern the four reliances in
practicing the Dharma.
Practicability of the Buddhist teaching
in the three Dharma periods |
73 Now, based on the true intent of the Buddha's
teaching and the expositions made and transmitted
by the masters of the past, I will clarify
that the Path of Sages is provisional and
the Pure Land Path is true, and caution people
against non-Buddhist teachings which are
perverted, false, and wrong. I will also
determine the year of the Tathagata Shakyamuni's
passing into Nirvana and make clear distinctions
between the ages of the Right Dharma, the
Semblance Dharma, and the Decadent Dharma.
Testimony from Tao-ch'o work - (1) |
74 In connection with this, Master Tao-ch'o
of Hsuan-chung temple says [in the Collection of Passages Concerning Birth
in the Land of Peace and Bliss, fasc. 2]:
Those who practice the Way continuously and
without cessation reach the Stage of Non-retrogression
for the first time after ten thousand kalpas.
Ordinary people of today are called 'those
of faith as light as feathers.' They are
also called '[bodhisattvas in] name only,'
'those not definitely established,' and 'ordinary
beings outside the ranks.' They have not
yet departed from the burning house of samsara.
In the Bodhisattva-Ornament Sutra, the stages of practice leading to Enlightenment
are distinguished. Since [the course of stage-by-stage
progression] is naturally set, this course
is called the Path of Difficult Practice.
Testimony from Tao-ch'o work - (2) |
75 He also says in the same work[fasc. 1]:
I will disclose the reason why the Pure Land
teaching has arisen and urge people to follow
this teaching by relating it to the times
and the people. If the people, the teaching,
and the times do not agree with each other,
it is difficult to practice and enter upon
the Way. The Sutra on Mindfulness of the Right Dharma states:
When practicers single-heartedly seek the
Way,
They should always observe the times and
the method of practice;
If the times are not opportune, the method
of practice is not applicable.
This is called 'loss,' not 'gain.'
The reason is that it is just as one cannot
make fire by rubbing wet wood, for the time
is not opportune. It is also like seeking
water by breaking dry wood and failing to
obtain water. In this case, wisdom is lacking.
It is stated in the "Moon-Matrix"
section of the Great Assembly Sutra: [633b]
Change of Buddhism during the five 500-year
periods after the Buddha's passing |
During the first five hundred years after
the Buddha's passing into Nirvana, my disciples
will be steadfast in learning wisdom. During
the second five hundred years, they will
be steadfast in learning meditation. During
the third five hundred years, they will be
steadfast in learning much teaching and chanting
sutras. During the fourth five hundred years,
they will be steadfast in constructing pagodas
and temples, and performing meritorious acts
and repentance. During the fifth five hundred
years, the pure Dharma will be hidden and
there will be much conflict and debate; but
a little good Dharma will be still left,
which they will practice steadfastly.
As I reflect on the sentient beings of the
present, I find that we are in the fourth
five-hundred-year period after the Buddha's
passing and so this is the age in which we
should repent for the evil done in the past,
perform meritorious acts, and recite the
Buddha's Name. When we recite the Name of
Amida Buddha even once, our karmic evil that
would cause us to transmigrate in the birth-and-death
for eighty kotis of kalpas is eliminated.
Such is the merit of one recitation of the
Name. Those who constantly practice recitation
are the ones who always repent themselves.
Testimony from Tao-ch'o work - (3) |
76 He also says in the same work [fasc.2]:
I will distinguish the duration of the sutras
in the world. Shakyamuni Buddha's lifetime
teachings lasted for five hundred years in
the age of the Right Dharma and for a thousand
years in the age of the Semblance Dharma.
In the age of the Decadent Dharma, which
will last for ten thousand years, the number
of the sentient beings will decrease and
the sutras will all disappear. The Tathagata
[Shakyamuni], out of pity for the sentient
beings who suffer from burning pains, had
this sutra [the Larger Sutra], in particular, survive and remain in the
world for a hundred more years.
Testimony from Tao-ch'o work - (4) |
77 He also says in the same work [fasc.1]:
The Great Assembly Sutra states:
During the age of the Decadent Dharma, billions
of sentient beings will practice the Way,
but not even one will attain it.
The present age is that of the Decadent Dharma
and the world is an evil one with the five
defilements. Only the Pure Land gate is open
for us to pass through.
Warning that this is the last Dharma-age |
78 Now, the multitudes of this evil and defiled
world, ignorant of the distinctive features
of the age of the Decadent Dharma, criticize
the manners of monks and nuns. People of
the present, both monks and lay, should reflect
on their own capacities.
When did the age of the Decadent Dharma begin? |
79 Let us consider the teachings of the three
ages. When we examine the time of the Tathagata's
complete Nirvana, we find that it falls on
the fifty-first year (the year water/monkey)
of the reign of King Mu, the fifth emperor
of the Chou dynasty. From that year of water/monkey
to the first year of Gennin (the year wood/monkey)
in this country it is 2,183 years [to be corrected to 2,173 years]. If we calculate based on the Auspicious Kalpa Sutra, the Benevolent King Sutra, and the Nirvana Sutra, we find that 683 years [to be corrected to 673 years] have already passed since the age of the
Decadent Dharma began.
Quotation from the Lamp for the Age of the Decadent Dharma |
80 The Lamp for the Age of the Decadent Dharma (by Saicho) reads as follows:
The one who guides beings based on Oneness
is the Dharma-King; the one who reigns over
the four seas with virtue is the Benevolent
King. The Benevolent King and the Dharma-King
work together to enlighten beings and spread
the teaching by harmonizing the supramundane
truth with the mundane truth. Consequently,
the profound scriptures fill the whole country,
and the beneficent teaching reaches everywhere
under heaven.
The foolish monks all follow heaven's mandate
and respectfully submit to strict punishment,
while they are never at ease.
With regard to the Dharma, there are three
ages, and people are divided into three levels.
The teaching for guiding us and the precepts
change according to the times, and words
of praise or condemnation are applied to
people of different ages. In the three ages,
practice of the Dharma thrives and declines
in various ways, and people of the five five-hundred-year
periods attain wisdom and enlightenment differently.
How can people [633c] be saved only by one
path? How can they be disciplined only by
one guiding principle? For this reason, I
will clarify the distinctive features of
the ages of the Right Dharma, the Semblance
Dharma, and the Decadent Dharma, and attempt
to disclose the matters concerning observance
and violation of the precepts in the sangha.
There are three sections: first, ascertaining
the theory of the ages of the Right, Semblance,
and Decadent Dharma; second, clarification
of the matters concerning observance and
violation of the precepts in the sangha;
and third, scriptural evidence concerning
these matters.
First, ascertaining the theory of the ages
of the Right, Semblance, and Decadent Dharma:
There are various different theories, one
of which will be presented. Kuei-chi, a Mahayana
master, cites the Auspicious Kalpa Sutra
[actually, a passage adopted from the Sutra on Maitreya's Ascent to the Tusita
Heaven], saying:
After the Buddha's complete Nirvana, the
Right Dharma will last for five hundred years,
and the Semblance Dharma for a thousand years.
After this period of 1,500 years, Shakyamuni's
Dharma will perish.
The age of the Decadent Dharma is not mentioned
here. According to other explanations, [the
age of the Right Dharma lasts one thousand
years. But,] since nuns do not observe the
eight rules of respectful attitude and become
indolent, the age of the [Right] Dharma does
not extend further [than five hundred years].
Hence, I do not adopt this theory.
The Nirvana Sutra says:
In the age of the Decadent Dharma, 120,000
great bodhisattvas uphold the Dharma and
keep it from perishing.
Since this statement concerns bodhisattvas
of higher ranks, it does not suit our purposes.
Question: Then what are the main happenings
during the 1,500 year period?
Answer: It is stated in the Mahamaya Sutra:
During the first five hundred years after
the Buddha's passing into Nirvana, the seven
holy sages, such as Mahakashyapa, will successively
uphold the Right Dharma and keep it from
perishing. The Right Dharma will perish after
five hundred years.
During the following century, the ninety-five
kinds of non-Buddhist teaching will compete
each other to arise. Then Ashvaghosa will
appear and subdue all the non-Buddhist teachings.
During the seventh century, Nagarjuna will
appear in the world and tear up the banners
of wrong views.
During the eighth century, monks will become
self-indulgent and unruly in their behavior,
and so only one or two will attain the fruit
of the Way.
During the ninth century, male and female
servants will be made into monks and nuns.
During the tenth century, when they hear
the teaching of the contemplation of impurity,
they will become angry and show no sign of
interest.
During the eleventh century, monks and nuns
will take wives and husbands, and thus break
and abuse the precepts.
During the twelfth century, monks and nuns
will have their children.
During the thirteenth century, the color
of the monks' robe will be changed to white.
During the fourteenth century, the four kinds
of disciples will be like hunters, and will
sell things belonging to the Three Treasures.
During the fifteenth century, two monks in
the land of Kaushambi will engage in dispute
and finally kill each other. As a result,
the Buddha's teachings will be stored away
in the dragons' palace.
This passage is also found in the Nirvana Sutra, fasc. 18, and Benevolent King Sutra. According to these sutras, after fifteen
centuries, there will be no precepts, meditation,
or wisdom. Therefore, the Great Assembly Sutra, fasc. 51, states:
During the first five hundred years after
my passing into Nirvana, monks and others
will be steadfast in attaining emancipation
in accord with the Right Dharma. (The first
attainment of the fruit of sagehood is described
as 'emancipation.') During the next five
hundred years, they will be steadfast in
practicing meditation. During the next five
hundred years, they will be steadfast in
hearing much teaching. During the next five
hundred years, they will be steadfast in
constructing temples. During the last five
hundred years, they will be steadfast in
engaging in disputes and so the pure Dharma
will be hidden away....
This passage means that during the first
three five-hundred-year periods, the three
learnings of precepts, meditation, and wisdom
will be steadfastly upheld in due order.
These three periods correspond to the two
ages of the Right Dharma lasting five hundred
years and the Semblance Dharma lasting a
thousand years. [634a] The period after that
of constructing temples is the age of the
Decadent Dharma. This is why K'ui-chi says
in the Commentary on the Diamond Sutra:
The age of the Right Dharma lasts five hundred
years and that of the Semblance Dharma lasts
a thousand years. After the period of 1,500
years, the Right Dharma will perish.
For this reason, we know that the age following
this period is that of the Decadent Dharma.
Question: If that is so, to which age does
the present period belong?
Answer: There are many theories concerning
the years that have passed since the Buddha's
Nirvana. I will present two theories for
now. First, Master Fa-sheng and others, based
on the Record of Miraculous Events in the Chou Dynasty, say:
The Buddha entered Nirvana in the fifty-first
year [to be corrected to 'fifty-third year,'
949 B.C.] (water/monkey) of the reign of
Mu Wang-man, the fifth lord of the Chou dynasty.
According to this theory, from that year
of water/monkey to the present-day, twentieth
year of Enryaku (metal/snake) [801 A.D.],
it is 1,750.
Second, Fei Ch'ang-fang and others, based
on the Spring and Autumn Annals of the state of Lu, say:
The Buddha entered Nirvana in the fourth
year (water/rat) [609 B.C.] of the reign
of K'uang Wang-pan, the twenty-first lord
of the Chou dynasty.
According to this theory, from that year
of water/rat to the present-day, twentieth
year of Enryaku (metal/snake) [801 A.D.],
it is 1,410. Thus, the present period belongs
to the end of the age of the Semblance Dharma.
Monks' behavior in this period is already
the same as in the age of the Decadent Dharma.
In the age of the Decadent Dharma, only the
words and teachings of the Buddha remain,
and neither practice nor enlightenment is
possible. If there were precepts, there would
be violation of the precepts. Since there
are no longer precepts, what precept can
one break to constitute violation of the
precepts? Since no violation of the precepts
is possible, how could there be observance
of the precepts? Therefore, the Great Assembly Sutra says:
After the Buddha's Nirvana, Buddhists without
precepts will fill the land.
Question: In the sutras and the vinaya texts,
those who have broken the precepts are refused
permission to enter the sangha. Even those
who have broken the precepts are thus treated;
how much more so are those without precepts?
If I am to repeat the remark about the age
of the Decadent Dharma, there are no precepts
in this age. How could one feel the pain
without a wound?
Answer: Your reasoning is wrong. The monks'
behavior during the ages of the Right, Semblance,
and Decadent Dharma is extensively described
in many sutras. Who is there, whether monk
or lay, inside the sangha or outside, who
has not read about this? Why should they
be too greedily attached to a wrong way of
life to conceal the Right Dharma that is
the support of the country? In the age of
the Decadent Dharma of which we are speaking,
there are only monks in name. However, we
regard these nominal monks as true treasures
of the world, for there are no other fields
of merits. If, in the age of the Decadent
Dharma, there were some who observe the precepts,
they would appear very strange like a tiger
in the marketplace. Who would believe such
a thing?
Question: Monks' behavior in the ages of
the Right, Semblance, and Decadent Dharma
is described in various sutras. Is it stated
in the sacred scriptures that, in the age
of the Decadent Dharma, nominal monks should
be regarded as true treasures of the world?
Answer: It is stated in the Great Assembly Sutra, fasc. 9:
It is just as genuine gold is regarded as
the priceless treasure. If there were no
genuine gold, silver would be regarded as
the priceless treasure. If silver were not
available, brass, the spurious treasure,
would be regarded as priceless. If there
were no spurious treasure, copper or nickel,
iron, pewter, or lead would be regarded as
priceless. All of these are treasures in
the world, but the Buddha Dharma is priceless.
If there is no treasure of Buddha, the pratyekabuddha
is supreme. If there is no pratyekabuddha,
the arhat is supreme. If there is no arhat,
other sages are regarded as supreme. [634b]
If there are no other sages, ordinary people
who have attained meditative states are regarded
as supreme. If there are no such ordinary
people, those who strictly observe the precepts
are regarded as supreme. If there are none
who strictly observe the precepts, monks
who have broken the precepts are regarded
as supreme. If there are no such monks, the
monks in name only, who have shaved their
heads and wear a monk's robe, are regarded
as the supreme treasure. Compared with the
ninety-five wrong paths, they are by far
the supreme and are worthy of the world's
offerings. They are the foremost field of
merits for sentient beings. For what reason?
Because they show people that they are to
be feared and respected. If one protects,
supports, and respects such monks, one will
before long attain the stage of insight [into
the non-arising of all dharmas].
In the above passage, eight kinds of priceless
treasure are presented, namely, the Tathagata,
pratyekabuddha, shravaka, those who have
attained the first three fruits of sagehood,
ordinary beings who have attained meditative
states, monks who observe the precepts, those
who have broken the precepts, and those in
name only who have no precepts to observe.
These are the priceless treasures of the
ages of the Right, Semblance, and Decadent
Dharma. The first four are the treasures
of the age of the Right Dharma, the next
three are the treasures of the age of the
Semblance Dharma, and the last is the treasure
of the age of the Decadent Dharma. From this
we clearly know that the monks who have broken
the precepts and those who have no precepts
are equally true treasures.
Question: When I humbly read the above passages,
I see that both monks who have broken the
precepts and those who are in name only are
all true treasures. For what reason is it
stated in the Nirvana Sutra and the Great Assembly Sutra as follows?
If the king and the ministers make offerings
to the monks who have broken the precepts,
the three calamities will occur in the country
and they will eventually fall into hell.
Making offerings to the monks who have broken
the precepts brings about such results. How
much more so if they make offerings to the
monks who have no precepts?
It follows then that the Tathagata at times
censures monks who have broken the precepts
and at other times praises them. Would this
not be the error of the one Sage making two
contradictory judgements?
Answer: Your reasoning is not correct. The
Nirvana Sutra and others proscribe violation of the precepts
in the age of the Right Dharma. This is not
meant for the monks of the ages of the Semblance
and Decadent Dharma. Although the same terms
are used, their implications differ according
to the times. The Great Sage proscribes or
permits the same act according to the age.
This is his intent. Therefore, he does not
commit the fault of making two different
judgements on one matter.
Question: How do you know that the Nirvana
Sutra and others proscribe violation of the
precepts during the age of the Right Dharma
and they do not address monks of the ages
of the Semblance and Decadent Dharma?
Answer: The exposition of the eightfold true
treasure quoted above from the Great Assembly
Sutra is the testimony. Depending on the
age, these eight true treasures are all priceless.
Since the monks who break the precepts in
the age of the Right Dharma corrupt the monks
who observe the precepts, the Buddha strictly
prohibits this and does not allow such monks
to enter the sangha. Accordingly, the Nirvana Sutra, fasc. 3, says:
The Tathagata has now entrusted the supreme
Right Dharma to the kings, ministers, councilors,
monks, and nuns.... If there are some who
break the precepts and abuse the Right Dharma,
the kings, ministers and the four groups
of Buddhists should correct them by taking
disciplinary actions against them. Such kings,
ministers, and others will gain immeasurable
merit.... They are my disciples, true shravakas.
The merit they gain will be immeasurable....
Such words of prohibition are found in many
places. They are meant for the age of the
Right Dharma, not for the ages of the Semblance
and Decadent Dharma. The reason for this
is that, in the latter part of the age of
the Semblance Dharma and in the age of the
Decadent Dharma, the Right Dharma is not
practiced, and so there is no Dharma [634c]
that can be abused. What act is called abuse
of the Dharma? There are no precepts to be
broken, and so who is called one who has
broken the precepts? Further, there is no
practice that the great king safeguards.
How would the three calamities occur and
how would the practice of precepts and wisdom
be lost? Again, in the ages of the Semblance
and Decadent Dharma, there is no one who
realizes enlightenment, and so how could
the Buddha teach that the two kinds of sages
be consulted with and protected? Hence, we
know that the above descriptions all apply
to the age of the Right Dharma when the precepts
are observed and violation of them is possible.
Next, during the first five hundred years
in the 1,000-year period of the Semblance
Dharma, observance of the precepts dwindles
away and the breaking of the precepts gradually
increases. Although there are the precepts
and practice of the Way, no enlightenment
is possible. Hence, it is stated in the Nirvana Sutra, fasc. 7:
Kashyapa Bodhisattva said to the Buddha,
"World-Honored One, according to the
Buddha's exposition, there are four kinds
of devils. How can we distinguish devils'
teachings from the Buddha's? Among many sentient
beings, some follow the devils' way and others
follow the Buddha's. How can they know which
way they are following?"
The Buddha said to Kashyapa, "Seven
hundred years after my Nirvana, the devil
Papiyas will gradually gain strength and
make many attempts to destroy my Right Dharma.
Suppose there is a hunter wearing a monk's
robe; the devil Papiyas is like this. He
will appear in the form of a monk, nun, layman,
or laywoman in much the same way.... [He
will say,] 'Monks are allowed to keep male
and female servants, cows, sheep, elephants,
horses, and such daily necessities as copper
and iron kettles and cauldrons, copper bowls
of various sizes, and to engage in the cultivation
of fields, planting seeds, buying and selling,
and trade, and also to store grains and rice.
The Buddha, out of great compassion, takes
pity on sentient beings and so permits them
to engage in such activities and keep such
things.' These remarks in sutras and vinaya
are all devils' expositions."
It is already stated, "Seven hundred
years after my Nirvana, the devil Papiyas
will gradually gain strength." Hence,
we know that at that time monks will at last
desire and keep the eight kinds of impure
possessions. It is the devils' work to make
such false remarks. These sutras explain
in detail the monks' behavior with clear
reference to the time, so they should not
be doubted. I have quoted only one passage,
leaving the rest to your imagination.
Next, in the latter half of the age of the
Semblance Dharma, observance of the precepts
will decline and violation of the precepts
will increase enormously. Therefore, it is
stated in the Nirvana Sutra, fasc. 6, ....
It is stated in the Sutra on the Ten Wheels:
Suppose there is someone who renounces the
world according to the Buddhist rules and
yet commits evil. Although he is not a mendicant,
he calls himself one, and although he does
not perform pure practices, he claims that
he performs them. Such a monk opens the hidden
storehouse of all good and merit for all
devas, dragons, and yaksas, and then becomes
a good teacher of sentient beings. Though
he does not know contentment with little
desire, he shaves his head and beard and
wears a monk's robe. By so doing, he increases
the roots of good for the sake of sentient
beings and shows the good path to all devas
and humans... Although a monk who breaks
the precepts is said to be a dead man, the
power of observance of the precepts that
still remains is like the cow's bezoar. Even
though the cow dies, people make special
efforts to obtain bezoar. [635a] It is also
like musk which is useful after the musk
deer has died.
It is already stated [in the Nirvana Sutra],
"In the forest of kalaka trees, there is a persimmon tree."
This illustrates the fact that, when the
Semblance Dharma declines, only one or two
monks who observe the precepts exist in the
defiled world characterized by the breaking
of the precepts. It is also stated, "Although
a monk who breaks the precepts is like a
dead man, he is like the usefulness of the
musk after the musk deer has died. He becomes
a good teacher of sentient beings."
Hence, we clearly know that in this period
the breaking of the precepts is finally permitted
and the monk who breaks them is regarded
as the fields of merits for the world. This
is the same as in the passage quoted earlier
from the Great Assembly Sutra.
Next, after the end of the age of the Semblance
Dharma, there are no precepts whatsoever.
Recognizing the change of the times, the
Buddha, in order to save the people of the
age of the Decadent Dharma, praises monks
in name only to make them the fields of merits
in the world. The Great Assembly Sutra, fasc. 52, says:
If, in the age of the Decadent Dharma, there
is a monk in name only who, in accord with
my teaching, shaves his hair and beard and
wears a monk's robe and if there are donors
who make offerings to him, such donors will
gain immeasurable merits.
It is also stated in the Sutra on the Wise and the Foolish:
In the last age in the future when the Dharma
is about to perish, monks will take wives
and have their children. Yet you should pay
homage to a group of four or more such monks
just as you would to Shariputra, Mahamaudgalyayana,
and others.
It is also said in the same sutra:
If one beats and scolds monks who have broken
the precepts, without knowing that they wear
a monk's robes, the offense is the same as
causing blood to flow from the bodies of
ten thousand kotis of Buddhas. If there are
sentient beings who shave their hair and
beard and wear the monk's robe for the cause
of the Buddha Dharma, even though they may
not observe the precepts, they all already
bear the seal of Nirvana....
The Great Compassion Sutra says,
The Buddha said to Ananda, "In the future,
when the Dharma is about to perish, monks
and nuns who have renounced the world in
accord with my teaching will lead their children
by the hand and wander together from one
public house to another. They will commit
impure acts while staying with my teaching.
Despite their connections with wine, they
will be my disciples in this Auspicious Kalpa
when a thousand Buddhas appear in the world.
Afterwards, Maitreya will become my successor,
followed by others who will appear in succession
until the last Tathagata Rocana. You should
know, Ananda, while following my teaching,
people will become mendicants in name only
and practice wrong acts and yet declare themselves
mendicants. In appearance they resemble mendicants,
and always wear the monk's robe. In the Auspicious
Kalpa, when the Tathagatas from Maitreya
down to Rocana appear, such mendicants will,
under these Buddhas, successively enter complete
Nirvana without residue. None will be left
behind. For what reason? Because among all
such mendicants, some call the Buddha's name
even once and awaken faith even once; their
acts of merit have not been done in vain.
This I know because I recognize everything
in the Dharma-realm with the Buddha-wisdom...."
These sutras, referring to the specific age,
regard monks in name only in the future age
of the Decadent Dharma as venerable masters
of the world. If you seek to regulate the
behavior of the monks in name only in the
age of the Decadent Dharma with the rules
of discipline meant for the age of the Right
Dharma, [635b] the teaching will run counter
to the people's capacity, and people and
the Dharma will not fit each other. Accordingly,
it is said in a Vinaya text [the Four-Part Vinaya]:
To enforce prohibition on that which should
not be prohibited will mean abolishing the
Vinaya rules established with the Buddha's
three supernatural faculties. Such an act
is an offense.
Having quoted above from the sutras, I have
related different Dharma-ages to the monks'
behavior.
Lastly, in comparison with the teachings
[in the earlier ages], the Right Dharma is
destroyed in the age of the Decadent Dharma
as a matter of natural development. The three
modes of acts of sentient beings cannot be
regulated, and their four modes of deportment
are against the Buddha's rules, as described
in the Sutra Clearing the Doubts concerning
the Semblance Dharma.... It is also stated
in the Sutra on the Buddha's Last Teaching....
Again, it is stated in the Dharma-Practice
Sutra.... Also it is stated in the Mrgaramatr Sutra.... And it is stated in the Benevolent King Sutra....
[End of Part 1 of the Chapter on the Provisional
Transformed Buddhas and Lands]
Go to Top; Part 2 of the Chapter on the Provisional
Transformed Buddhas and Lands; Dharmakara-Index; Index