One day, a student bowed his head and said: 'The method of the sixteen contemplations is the essential ferry to liberation. I have heard of it for years and investigated it with modest diligence, yet the path of contemplation is not yet clear; where can practice be grounded? I venture to ask for resolution, so that it may serve as a standard.' I said: 'The commentary and explanation are perspicuous; what doubt could there be? If there is any blockage, let me try to clear it for you.' Thereupon, responding to each question, I cited texts for verification. After several exchanges, the purport gradually became clear. Fearing that future students might not hear of this, I recorded it to show them, hoping that through this explanation, all obstructed minds may be integrated. Self-prefaced on the Double Ninth Day of the seventh year (jiayin) of the Dazhong Xiangfu era of the August Song (1014 CE).

2.11

The student asked: 'To which of this school's three contemplative approaches—such as relying on events—do the sixteen contemplation methods of the Contemplation of the Buddha of Immeasurable Life Sūtra belong?'

2.12

I answered: 'Since it does not borrow from events or external meanings to establish contemplation and establish objects, it is not called relying on events (tuoshi); nor does it compress dharmalakṣaṇas into the mind to form contemplation, so what does it have to do with according with doctrine (fufa)? Vaidehī specifically requested the gate of proper absorption (samādhi), and the Sugata directly spoke the method of cultivation and realization. Although it relies on that [environment] and depends on that [Buddha], properly speaking, all realize that there is only form and only mind; because the Dharmadhātu-body enters the thoughts of the mind, it is clearly explained in terms of practice (yuexing).'

2.13

He asked again: 'Although it is in terms of practice, in the beginning contemplating the setting sun, in the middle visualizing the Buddha's body, and in the end discussing the three grades of rebirth, does one merely visualize the concrete objective realms of the environment and sentient beings to complete the contemplative practice? Or does one immediately illuminate the principle of the Three Truths? Everyone doubts this; please provide a clear judgment.'

2.14

I answered: 'Although the Buddha's intention is clear, the words of the sūtra are difficult to understand; one must rely on the four reliances to show its method of practice. Why? The purport of an entire sūtra is sought in its opening title. Therefore, the commentary states: "Although the contemplations are sixteen, mentioning 'Buddha' encompasses them all." Since it interprets "contemplation" by the three contemplations in one mind, interprets "Buddha" by the three bodies in one essence, takes the true aspect of all dharmas as the sūtra's proper essence, takes the wondrous contemplation of cultivating the mind to reveal the four pure lands as the primary purpose, takes the ability to eliminate the five heinous sins and immediately attain rebirth in the nine grades as the function, and takes the Vaipulya Mahāyāna perfect and sudden as the doctrinal characteristic—the fivefold [profound meaning] being thus, how could one interpret the sūtra text by merely visualizing concrete objective realms? Jingxi says: "The opening title being thus, the separate explanation below the title cannot easily be considered otherwise in principle." Furthermore, the Gate of Non-duality states: "Viewing the distinct as the general, it can be known in accordance with the text." Thus, the title and the sūtra text illuminate each other in general and distinct aspects and cannot arbitrarily differ; therefore, know that all sixteen are the perfect three contemplations.'

2.15

He asked again: 'When Vaidehī was imprisoned by her evil son, she piteously requested the World-Honoured One to show her a place free of sorrow and distress; when light illuminated the various lands and gathered them onto the golden terrace, she said that she took no joy in other realms and single-mindedly sought the Land of Utmost Bliss. Moreover, the commentary's text broadly describes the Land of Bliss and the realm of suffering, gold and jewels, mud and sand. According to such passages, it is clear that it refers solely to the [Land where Common Mortals and Nobles] Dwell Together. Why do you rely exclusively on the theory of the three contemplations and the four lands?'

2.16

Answer: Whenever a teaching is to arise, how could it not proceed gradually from immediate circumstances? Although Vaidehī merely wished to abandon this defiled land and seek birth in a pure realm, when the Buddha revealed the method of contemplation, his abandonment of defilement was thoroughly exhaustive, and his manifestation of purity was without remainder. Just as Candracchatra, in order to be cured of the illness that was his retribution in Vaiśālī, petitioned Avalokiteśvara, and upon the proclamation of the dhāraṇī was able to quell the roots of the three poisons and fully obtain the fruits of the five eyes—the origins from which teachings arise are mostly like this. Therefore, one who cultivates the threefold contemplation in a single mind to seek birth in the Pure Land takes the three delusions as the cause of the defiled land and the three truths as the fruit of the pure land. Thus, when the distinct delusions are exhausted, the Light of Quiescence is purified, which is the ultimate three truths. When these delusions are not yet exhausted, the Real Retribution is purified, which is the partially realized three truths. When the common delusions are exhausted, Expedient Means is purified, which is the resemblance three truths. When these delusions remain, Common Abode is purified, which is the practice of contemplation of the three truths. Without this contemplation of the truths, how could all four lands be purified? If this is not even the defilement of Real Retribution, how could it be limited to the purity of Common Abode? Jingxi said: 'Because view and thought [delusions] are not yet broken, the peaceful practices are an aspect of the practice for the Land of Common Abode.' Therefore, the Commentary states: 'This sūtra takes the wondrous contemplation of cultivating the mind as its source-principle and the true aspect as its substance.' If this were not so, the source-principle would not be a source-principle that reveals the substance, and the substance would not be the substance belonging to the source-principle. This is like a Confucian instructing his son on the way to secure food and clothing by telling him to study and seek an official salary so that wealth and nobility both arrive; would he tell him to plough and farm or engage in trade? If one grasps the meaning of this analogy, the present sūtra can be understood.

2.17

Question: If one can perfectly cultivate the threefold contemplation and deeply penetrate the wondrous principle, why not directly transcend birth and death right here in the Sahā world? Why must one abandon this and seek that? Moreover, if one cultivates the threefold contemplation oneself, why is it called the practice of the Pure Land?

2.18

Answer: Although this sūtra contemplates the profound principle, because it takes the primary and secondary retributions of the Land of Utmost Bliss as its objective realm to cultivate the threefold contemplation, it differs from directly contemplating the three paths and the like; therefore, it is called the practice of the Pure Land. If this were not so, how could the four kinds of samādhi be distinguished? Furthermore, because the defilements of this land are heavy, only at the ten stages of faith does one escape the wheel of suffering. In that land, the objective realm is superior, and all nine grades are non-retrogressing. Therefore, one is instructed to rely on that superior realm to cultivate contemplation; even if the principle has not yet been revealed and views and attachments both remain, upon abandoning one's retribution one is certain to be born in the place of non-retrogression. Such being the case, how could one not abandon this and seek that? Thus, the Awakening of Faith says: 'Those who are beginning to learn the Mahāyāna have timid and weak minds. Living in the Sahā world, they do not constantly meet Buddhas, and fearing that their faith might retrogress, they should know that the Tathāgata has an excellent expedient: to single-mindedly recollect Amitābha Buddha of the Western Land of Utmost Bliss and seek birth in that land. If one contemplates that Buddha's true-suchness dharmakāya, one will definitely attain birth, because one abides in the right determination.' Since one fears that, lacking favorable conditions in this land, one's faith will retrogress, and seeks birth in that land, one is instructed to contemplate that Buddha's true-suchness dharmakāya. Unless it is the threefold contemplation in a single mind, by what could one contemplate it? Our school's interpretation of the sūtra through the threefold contemplation has not the slightest difference from the intention of Aśvaghoṣa. Therefore, the Treatise on the Ten Doubts, in clarifying the correct practice for rebirth, directs one to contemplate Amitābha's dharmakāya, saṃbhogakāya, radiance, and marks, as well as the wondrous delights adorned with the seven jewels, stating that this is fully detailed as in the Sixteen Contemplations Sūtra. Because one constantly practices the mindfulness-of-Buddha samādhi, one knows that the practice for rebirth precisely lies in using the threefold contemplation to visualize those three bodies. Now, cultivating the threefold contemplation by focusing on that Buddha is the practice of the Pure Land deeply contemplating the wondrous principle. Abandoning this and seeking that, so that the initial mind does not retrogress—all these meanings are fully established.

2.19

Question: In the sixteen contemplations, there are no words about inferring the principle, and the Commentary's sequential explanations do not present terms of the threefold contemplation. Thus, explaining the title by the threefold contemplation and revealing the substance by the four lands merely opens up perfect understanding. As for passing through the objective realms to cultivate contemplation, one should simply visualize the phenomenal realms and, relying on continuous mindfulness, be born in that Land of Bliss. Once avaivartika is attained, why worry about not reaching the Light of Quiescence and Real Retribution? Does the formulation established by our school ever depart from the two gates of understanding and practice?

2.20

Answer: Interpreting the title through the principle while explaining contemplation solely through phenomenal practice is inadmissible. Why so? The title specifies 'contemplating the Buddha', while the sūtra also includes the rest: primary and secondary, host and companion, totaling sixteen. Fearing that these might be seen as divergent paths, it was stated at the outset: 'Adducing the primary retribution subsumes the secondary fruition; speaking of the teaching host includes the assembly of disciples.' Since the sūtra explains according to what is essential, the Commentary explains according to what is general. The lecturer must string the specific together with the general, and the practitioner must integrate phenomena with principle; only then do the name and reality correspond, and the source-principle and substance remain unviolated. If understanding and practice diverge and the general and specific oppose each other, then the title is not the name of this sūtra, and the contemplation is not what this title designates. In worldly writings, if one contradicts the title, the work fails to meet the standard; how much more so with the sacred teaching! If one claims there is no scriptural passage, that would be sheer slander. Thus the sūtra states: 'The dharmadhātu-body of all Buddhas enters into the mental thought of sentient beings. Therefore, when the mind thinks of the Buddha, this mind itself is the thirty-two marks. This mind makes the Buddha; this mind is the Buddha.' The Commentary interprets this both as 'the mutual resonance of stimulus and response' and as 'the concordance of understanding and entry.' Without the first interpretation, the contemplation would not be contemplating the Buddha; without the second, sentient beings and the Buddha would be distinct in substance. The two interpretations complete each other; this is the present method of contemplation. The Commentary says: 'The substance of the Buddha's dharmadhātu pervades everywhere; when the samādhi of mindfulness of the Buddha accords with understanding and entry, it is said to enter into mental thought.' Were it not for the samādhi of the three cessations in a single mind, how could one speak of resonance and entry with the dharmadhātu? 'This mind makes the Buddha' clarifies that it is transformed from the mind itself, bringing the nature fully into cultivation. 'This mind is the Buddha' means that there is no Buddha outside the mind, and no mind outside the Buddha. This enables the practitioner, whatever realm is contemplated, to know that it is a transformation of mind and that its entire substance is mind. Since it is entirely mind, how could mind see mind? Just as a finger cannot touch itself and a blade cannot cut itself. Thus the Pratyutpanna says: 'What I recollect, I immediately see; the mind makes the Buddha, the mind itself sees the mind.' And further: 'The mind does not know the mind; the mind does not see the mind. When the mind has thoughts, there is delusion; when it is without thought, there is nirvāṇa.' The Great Calming and Contemplation establishes the middle contemplation based on this; if the middle contemplation is established, spontaneously the three are present. The text of the Pratyutpanna differs only slightly from the present sūtra in being concise or expansive, but their import is not distinct. The Tathāgata originally feared that contemplating the Buddha while clinging to marks would not accomplish the wondrous source-principle, so before the contemplation of the sculpted image he revealed the substance of contemplation, instructing one to contemplate the Buddha's body based on this method. If one does not rely on this method, not only will one fail to accomplish wondrous contemplation, but one will also fail to manifest superior marks. Zhizhe, having grasped the sūtra's wondrous intent, clarified the substance of contemplation beforehand in the title, directing one to bring this contemplation into the sixteen gates; then mark after mark is perfectly interfused, and thought after thought is extinguished in stillness. Therefore, regarding the ninth contemplation of the Buddha, the Commentary designates it as the contemplation of the true dharmakāya. Even if 'true' is contrasted with 'image', how can 'dharma' be explained? How does it differ from the Lotus Sūtra's 'subtle and pure dharmakāya, complete with thirty-two marks'? One must know that the Hīnayāna dharmakāya is synonymous with the physical birth-body, while the Mahāyāna physical birth-body is synonymous with the dharmakāya. Thus Śākyamuni is named Vairocana; how could the ocean of eighty thousand marks not be the dharmakāya? Furthermore, this is not physical seeing, but the accomplishment of contemplation. The sūtra text itself says: 'The Buddha's dharmadhātu-body enters into the mental thought.' And it says: 'This mind is the Buddha.' How could it be confined to the physical form of the response body or to ordinary conceptual thought? Therefore, upon hearing it, Vaidehī abruptly entered partial realization of the true, and her maidservants, hearing it, immediately ascended to resemblance realization. Without the realm of perfect contemplation, how could those present attain such realization? Verified by the concluding benefits, the method of contemplation can be known.

2.21

Question: The above was based on 'this mind is the Buddha', which concerns the Buddha. How, in the discussion, is the threefold contemplation treated across the various gates and realms? We wish to hear a detailed explanation so as to put all doubts to rest.

2.22

Answer: If in the initial mind one directly cultivates the middle contemplation, one will certainly illuminate both [emptiness and provisionality] and spontaneously accomplish the three. If this is true of one contemplation, it is likewise so for all gates. The person of the perfect [teaching] originally has faith that all dharmas are perfectly interfused; now, relying on superior conditions, in meditating on the various marks, one immediately knows that the various marks do not arise from the four natures, the substance of dharmas is inherently empty, and mind and objective realm cannot be attained (1). Although one knows they cannot be attained, this does not obstruct conditioned arising; fully actualizing the nature, practice is aroused, and upon recollecting them, one immediately sees them (2). Arising is the arising of the nature, and emptiness is the emptiness of the nature; the nature is not the two extremes, and subject and object are also cut off; it is purely mind and purely form, and dualistic opposition is forgotten (3). Therefore, the Great Calming and Contemplation determines the text of the Pratyutpanna: mind and Buddha being unattainable is emptiness; the dream-events appearing vividly is provisionality; mind not seeing mind is the middle. In explanation, the three aspects are distinct; in cultivation, they are complete in a single thought. The sūtra displays the various marks and instructs one to contemplate them attentively; when the person of the perfect [teaching] cultivates it, unless it is this, it is not truly attentive; hence we know that none of the sixteen fails to be the three. Although these three contemplations reside in a single thought, in the present contemplation of the primary and secondary retributions, each has its function. Why? Because mind and realm are unattainable, the defiled can be contemplated as pure; because conditioned arising is unobstructed, when visualization is accomplished the marks arise; because it is purely form and purely mind, it manifests right where it is. People suspect that the threefold contemplation hinders visualizing the primary and secondary retributions; I now state that the threefold contemplation can manifest the primary and secondary retributions: as the threefold contemplation advances step by step, the primary and secondary retributions become clearer and clearer, mutually assisting and stimulating each other within the single mind. Furthermore, one should know that the cultivation of the threefold contemplation in a single mind has many gates: if one directly reveals the principle through the three paths, this is like the one practice [samādhi]; if one relies on contemplating the Buddha to reveal the principle, this is like the Pratyutpanna, etc.; if one combines holding dhāraṇī to reveal the principle, this is like the Vaipulya, etc.; if one combines reciting sūtras to reveal the principle, this is like the Lotus, etc.; if one reveals the principle through counting breaths, this is like the Invocation of Avalokiteśvara; if one reveals the principle in the good, evil, and neutral, this is like mindfulness in passing through activities. The present threefold contemplation does not directly reveal the principle through the three paths, but is cultivated by taking the primary and secondary retributions of the Pure Land as its object. Although it takes phenomena as its object, they are not scattered good, evil, or neutral; therefore, we know that although it is identical in raising phenomena entirely from principle, one must distinguish between the contrary and the accordant: phenomena contrary to principle are illuminated so that they are eliminated, while phenomena accordant with principle are contemplated so that they are accomplished. The present primary and secondary retributions are the Buddha's wondrous function, corresponding with perfect contemplation; before this contemplation is accomplished, one proceeds following provisional visualizations, hence one contemplates the setting sun and the solid ice. Once this contemplation is established, one takes real dharmas as conditions, hence one contemplates the ground, trees, the Buddha's body, and the like. Therefore, we know that if one uses the threefold contemplation in a single mind, the primary and secondary retributions are easy to clarify; without the threefold contemplation in a single mind, the primary and secondary retributions are difficult to reveal.

2.23

Question: That the dharmadhātu entering the mind and 'this mind is the Buddha' constitute the substance of the wondrous contemplation is not doubted by those who understand. However, in the sūtra text, this stands at the head of the contemplation of the image; since the subsequent contemplations have this standard substance, they may immediately possess the three. Prior to this, the Buddha had not yet revealed it across the preceding gates; on what basis should one cultivate the threefold contemplation in each of them?

2.24

Answer: The Buddha examines ordinary capacities and reveals the Dharma; the sequence of his presentation is difficult to fathom. For attaining the deep import of the sūtra, none is like the four reliances. Since they interpreted the general title through the three contemplations and three bodies, and stated that in the sixteen, speaking of the Buddha is already comprehensive, how could a practitioner not follow this instruction? If one does not yet understand, one should consult those of attainment; take care not to suppress the sūtra to fit personal sentiments, using foolishness to challenge wisdom. Moreover, formulations established by our school are abundant: for instance, the text on the three contemplations in the Pratyutpanna and the repentance of the six sense faculties in the Samantabhadra [Contemplation Sūtra] only reveal their gates after the holy ones are seen in samādhi. Yet Zhizhe taught people that all must practice them in advance before entering the bodhimaṇḍa. Why do you not doubt those, but single out this one for censure? Furthermore, outside of our school's dhyāna of taste-attachment in ordinary absorption, from the six wondrous gates on up, there are none that do not possess uncontaminated thoughts; how could the mindfulness-of-Buddha samādhi of the Vaipulya sudden teaching contemplate purely phenomena? I pray you do not slander the sūtra and incur the karma of the Avīci hell.

2.25

Question: The citation of scriptural passages based on the doctrine is clear like this; but how is the practitioner to settle the mind? Having to pass through the primary and secondary retributions, whether great or small, the detailed forms of each objective realm must be contemplated one by one. If one illuminates true-suchness, one must cut off thought: emptiness and existence are both extinguished, and realm and contemplation are both dissolved. Now, contemplating marks conflicts with the true, and illuminating the principle contradicts phenomena; since it is difficult to hold both thoughts together, one will inevitably have no refuge. We pray you show us how to apply the mind, to serve forever as a method of cultivation.

2.26

I reply: Although phenomena and principle are distinguished, they exist together within a single thought-moment. Since they are not two separate extremes, why must one deliberate on them simultaneously [as rivals]? Thus we know that physical body and land are not separate from true suchness. To be able to illuminate them as non-dual at the initial stage of aspiration belongs only to the perfect and sudden teaching; the preceding three [teachings] cannot do so. Hence the Avataṃsaka [Sūtra] says: 'The torrential rain poured down by the dragon king Sāgara can be received only by the ocean, not by any other ground.' In the Pratyutpanna Samādhi, one contemplates the forty-eight marks, cognizing and knowing each one, and at that very time practices the threefold contemplation. Master Jingxi established the bodily marks as the objective realm, and emptiness and so forth as the contemplation. Now I ask: Does one wait until the contemplation of the bodily marks is achieved before practicing the threefold contemplation? Or are realm and contemplation practiced simultaneously? If one must wait until the contemplation is achieved, then if the realm of bodily marks does not appear within the ninety days, the threefold contemplation cannot be applied—how could the perfect practice be accomplished? If upon entering the bodhimaṇḍa one immediately practices the threefold contemplation, this verifies that contemplating marks does not obstruct illuminating the ultimate truth. Furthermore, when our school establishes this perfect practice, it does not rely solely on the threefold contemplation, but must also treat the ten vehicles. The body must circumambulate and the mouth must chant; when the three karmic activities are operated together without ceasing for ninety days, the samādhi can be achieved and all buddhas will appear simultaneously. Therefore, you must not obstruct yourself with narrow sentiments; you must engage in cultivation with an interfused mind. Yet apart from our perfect school, none can comprehend this. Take, for instance, the threefold contemplation: though its substance is non-dual, its meanings are mutually opposed. Emptiness preserves not a single mark; conventionality establishes all dharmas; and the middle nature is free from both extremes. Although a beginner of the separate teaching has faith in the middle way, they cannot immediately contemplate it; they must achieve the contemplation of emptiness through analyzing or embodying forms, and then inevitably pass through many kalpas comprehensively learning various gates, and only when the two contemplations are balanced and equal can they cultivate the middle contemplation. A person of the perfect teaching, from their very first step, contemplates the three truths simultaneously within a single mind. Hence the Benevolent King Prajñā [Sūtra] says: 'Existence and non-existence are inherently two, like the two horns of an ox. Illuminating understanding sees that they are non-dual, yet the two truths are never identical.' It also says: 'Regarding the truths, they are always inherently two; regarding the understanding, it is always inherently one.' Unless one first comprehends that the nature contains all dharmas in interfused wondrousness and contemplates them accordingly, who could, from the initial mind, transcend those accumulated practices? The substance of the primary and dependent [recompenses] here is fundamentally inconceivable; when contemplated with the wondrous contemplation, it naturally accords. Why take the obscured and obstructed conceptualization of phenomena and the annihilating ultimate truth as grounds for doubt and difficulty? One should know that dhyāna translates as 'quiet deliberation,' which is another name for stillness and illumination. Since illumination is present within stillness, when a person of the perfect teaching cultivates it, how could they illuminate a dull, inert object without illuminating the interfused wondrousness inherent right there? Moreover, since this method of contemplation is similar to the Pratyutpanna, it must treat the three powers—namely, the power of the Buddha's majesty, the power of samādhi, and the power of the practitioner's original merit. One must not use one's own emotional conceptualizations to deliberate upon this inconceivable, holy Dharma.

2.27

The question was asked again: If the contemplation method is like this, who is capable of cultivating and realizing it? If it is not cultivated, by what means can one be born there? Thus the path to rebirth would be cut off, and in vain would we admire those to whom it was addressed at that time. What benefit is there for people today?

2.28

I reply: The faculties of people are all determined by their past perfuming, and their maturation does not occur at a fixed time. When meeting the conditions they are able to manifest; oneself can hardly fathom this, so how could others judge? One must believe that there are those capable of cultivating it, not exclusively in the Buddha's lifetime. Moreover, one should realize that those who are blind to its purport are not found only today. Vaidehī's request for its exposition was fundamentally for future generations. The Buddha knew it would be beneficial, and therefore caused it to circulate. Do not, because of your own indolence in not cultivating it, belie those who are capable of cultivation. However, our present discussion of the wondrous contemplation concerns the fundamental purport of this sūtra, and we must define the proper practice strictly in terms of superior faculties, hence what was stated above. If we speak of the power and function of this sūtra, what faculty does it not encompass, and what practice does it not include? If there is a person of a faculty that cannot yet achieve perfect illumination, and they simply follow phenomenal marks, contemplating each object sequentially and fastening their mind thereby, how could they fail to be born there? Therefore, through the practices of the Hīnayāna, the five and eight precepts, or worldly filial support of parents and benevolent acts, by dedicating [the merit] at the end of life, all achieve rebirth. Even those who break the precepts, slander the sūtras, and commit the ten evils and five heinous sins can also achieve rebirth through ten recitations at the end of life. Thus we know that as long as one exerts effort in cultivating according to this sūtra, even a single thought-moment of rejoicing in accord [with it] will flow into the ocean of buddha-mindfulness and return entirely to the source of spiritual awakening. That it gathers beings without leaving any out and eradicates evil to the utmost extremity is entirely because the sūtra expounds the perfect contemplation, whose principle reaches the ultimate source; this makes its power and function inconceivable, and its bestowal [of joy] and pulling [out of suffering] boundless. How could one use stagnant conceptions to confine this profound sūtra? One should follow Zhizhe's words to accord with the Tathāgata's intent. From now on, keep your mindfulness steadily focused on this, and within a single thought-moment, the four pure lands will be revealed.

2.29

Thereupon, the scholar's accumulated doubts were completely exhausted and he grasped it in his mind. He wished only to practice it reverently and furthermore display it to future generations.

2.30

Essential Purport of Cultivating Repentance (Because Yu Yuanqing, Palace Attendant of the Inner Halls, arrived at the monastery by imperial order to cultivate the Lotus Samādhi for three days and three nights, and wished to know the purport of the repentance ritual, this was composed to instruct him.)

2.31

Now, as for the methods of practice explained across the Mahāyāna sūtras, when classified in terms of physical deportment they do not exceed four kinds, which encompass all practices without remainder. The first is called 'constantly sitting', which is the one-practice samādhi. The second is called 'constantly walking', which is the pratyutpanna-samādhi; both take ninety days as one period. The third is called 'half-walking and half-sitting', which is the vaipulya-samādhi, taking seven days as one period; and also the Lotus samādhi, which takes three times seven [twenty-one] days as one period. The fourth is called 'neither walking nor sitting', which is the samādhi of invoking Avalokiteśvara, taking forty-nine days as one period; and also the Great Compassion samādhi, taking three times seven days as one period. Indeed, all methods of practice in the various sūtras that do not exclusively involve walking or sitting, nor equal shares of both, are subsumed within this samādhi. However, the limitation of the number of days is meant to enable practitioners to overcome the domain of obstacles within a set time, with the intention of cultivating the real and decisively attaining the fruition of work and the manifestation of principle. If one wishes to practice for a prolonged period, one may follow the 'peaceful practices' of the Saddharmapuṇḍarīka Sūtra and practice it for one's whole life. Or, if a shorter time is suitable, one may follow the Guan Wuliangshou jing for one to seven days, or the 'Universal Gate Chapter' with single-session prostrations and the like. It merely depends on the application of the mind, and does not require a fixed number of days. As for the Lotus samādhi cultivated now, if one can make progress with utmost diligence, how could one fail to destroy obstacles and manifest principle? Yet one must first understand where the mind is directed and the gateway of progression—namely, the correct faith in the perfect and eternal. How does faith arise? One has faith that all phenomena are fundamentally inherent in mind alone and generated entirely from the mind. That they arise is not through some other principle, but entirely through their fundamental inherence; that they are inherent is not an inherent possession separate [from conditions], for all are conditionally arisen. Therefore, the worldly characteristics are eternal, the principle of dependent origination is one, phenomena and principle are non-dual, and form and mind are mutually interfused. Thus, each and every phenomenon is all-pervading, and every thought is fully replete. The ten directions and the three times do not depart from a single instant; all buddhas and sentient beings are all called the dharmadhātu. Their very presence is empty, their entire entity is provisional; the two extremes cannot be grasped, and the middle way does not exist. The three truths are perfectly interfused, fully replete in the one mind, neither one nor different, neither vertical nor horizontal; they cannot be spoken in words, so how could they allow knowing by consciousness? This is the inconceivable realm and the essential gateway to entering the Way. Relying on this, one broadly activates compassion, which is unconditioned and non-conceptual; dependent on this, one skillfully settles concentration and wisdom, which are without contrivance and unconditioned. Supported by this, one universally shatters clung-to sentiments—what sentiment is not shattered? Based on this, one turns back to seek out blockages and attachments—no attachment fails to be opened up. The factors of the Way are moderately aligned because of it, and auxiliary remedies are combined with it in practice; the perfect stages can be ascended, silent forbearance is unmoving, one does not stall in the stage of resemblance, and quickly enters the stage of partial realization of the real. Therefore, Zhizhe of Tiantai first had practitioners draw close to good teachers to learn the place of repentance, which is none other than the place arrived at by the contemplation of the inconceivable principle. Next, he pointed out that there are three kinds of repentance methods: first, repentance through ritual action, meaning that what is performed by body and speech accords entirely with standard rules; second, repentance through grasping signs, meaning that with a focused mind one generates visualizations, taking the arising of signs as the term of completion; third, repentance through the unborn, meaning that one clearly realizes one's own mind is inherently empty, that guilt and merit have no master, contemplates the true mark of karma, sees the fundamental source of sin, and realizes the dharmadhātu is perfectly interfused and that suchness is pure. Although there are three methods, their practice occurs at one and the same time; one might rather lack the former ones, but must never be deficient in the latter ones. The unborn is the most essential, while grasping signs is more lenient. Indeed, the essential doctrine of the wondrous contemplation is the master of the Mahāyāna: extinguishing sin is like overturning the great earth so that grass and trees all wither; manifesting virtue is like illuminating a clear river so that the myriads of phenomena all appear. Using this contemplation of principle to guide the phenomenal ritual, then with each bow and each circumambulation sins are extinguished for dust-mote kalpas; with one lamp and one cup of water, blessings equal empty space. Therefore, when the mouth speaks the repentance of the six sense faculties, the mind maintains the three kinds of repentance methods; only when the mind is directed in this way is it fit to make progress. The Fahua sanmei yi states: 'When the practitioner first enters the bodhimaṇḍa, they should be fully endowed with ten dharmas: first, strictly purifying the bodhimaṇḍa; second, purifying the bodily vessel; third, making offerings with the three karmas; fourth, reverently inviting the Three Jewels; fifth, praising the Three Jewels; sixth, prostrating to the buddhas; seventh, repenting; eighth, walking the Way and circumambulating; ninth, reciting the Saddharmapuṇḍarīka Sūtra; tenth, meditating on the realm of the one reality.' In elucidating these ten dharmas, some merely speak of the methods of physical execution, some teach the operation of mind and generating thoughts, and some teach reciting texts and orally speaking them; they are detailed in that text and are not fully recorded here. Now I shall merely outline the essential points of the application of mind. The first method of strictly purifying the bodhimaṇḍa and the second method of purifying the body are both evident (and so on). As for the third method of cultivating offerings with the three karmas: when the practitioner makes offerings with the three karmas, they must generate an inconceivable contemplation and be free from the mind that conceives things as truly real. Whether incense or flowers, their substance is the dharmadhātu; the one who offers and that which is offered are by nature fundamentally true emptiness. Their measure pervades everywhere, generating without end; their nature is eternally abiding, thoroughly penetrating without omission. Not only do they universally reach this world and other realms, but they also broadly enter the future and the past. Universally presented to the Three Jewels and equally perfuming sentient beings, although this is called donating material goods, through material goods one penetrates to the Dharma; this is the true offering of Dharma, capable of nurturing the dharmakāya. The five fruits are all eternal, and the four virtues all manifest; therefore, one silently contemplates the verse on incense and flowers (and so on). The fourth method of inviting the Three Jewels, the fifth method of praising the Three Jewels, and the sixth method of prostrating to the Three Jewels (and so on): when first prostrating to the Buddha, one deeply realizes that the Buddha's substance does not depart from one's own mind, sharing the same source of awakening and perfectly illuminating all phenomena. The buddhas awaken and give rise to compassion of identical substance; sentient beings are strongly deluded and suffer various illusions. With compassion and suffering confronting each other, sympathetic resonance is thus accomplished. One's single body universally reaches before all buddhas; a single bow universally extinguishes boundless sins. Therefore, one silently contemplates the verse on prostrating to the Buddha (and so on). Next, when prostrating to the Dharma, one deeply realizes that the fruit virtues realized by all buddhas and the principled mind about which sentient beings are deluded, all gateways of practice and boundless doctrinal paths, are pure and free from defilement, capable of guiding sages and ordinary beings; matching this Dharma gateway, one renders homage with the three karmas. Therefore, one silently contemplates the verse on prostrating to the Dharma (and so on). Next, when prostrating to the Saṅgha, this refers to the sages and worthies of the three vehicles. Although they are in the causal stages, they have already reached the true source and are equal to the Buddha; their compassion without condition is equal to the Buddha's, responding without contrivance. Now, with my three karmas, I evoke the assembly of sages, so that perfumed by their four vows they extinguish my roots of sin and produce my joyful fruit. Therefore, one silently contemplates the verse on prostrating to the Saṅgha (and so on). Next, one activates the mind of universal repentance, using it to accomplish the way of vast salvation. Were it not so, not only would the great Way not be accomplished, but it would also be difficult to extinguish numerous transgressions. Why is this? Since beginningless time, when I committed sins, my own body was the root of karma, and sentient beings were the evil conditions; life after life I bore love and hate toward them, and everywhere I engaged in lust and killing toward others. Moreover, all men have been my fathers, and all women have been my mothers; there is none who is not bound to me by karmic burdens, all covered by defilements. Now, activating compassion of identical substance, I repent in accordance with principle, exhausting the limits of delusional defilement and penetrating to the source of true nature, looking up to repay the four debts of gratitude and laterally assisting the three realms of existence. Being commensurate with the nature, it universally covers all kinds of sentient beings. Therefore, one silently contemplates (and so on). The seventh is the method of repenting the six sense faculties and the fourfold repentance. May the sins of the six sense faculties all be eliminated, and may the minds of the fourfold repentance all be fulfilled. In first cultivating repentance, this means disclosing all sins. Why is it so? Just as the roots of grass and trees wither when exposed and flourish when covered, so wholesome roots should be covered, then all virtues will grow; roots of sin should be exposed, then all sins will be extinguished. Now, before the true knowledge and vision of the Three Jewels, illuminating the juncture of my good and evil and thoroughly fathoming the boundaries of my roots and branches, from beginning to end, from subtle to prominent, I disclose everything completely without further concealment. What are called the ten minds of going against and going along with apply to both the streams of delusion and awakening: when deluded about truth and committing evil, there are ten minds, which go against the stream of nirvāṇa and go along with the ocean of saṃsāra. Beginning from beginningless ignorance giving rise to craving and views, and ending in becoming an icchantika who denies cause and effect, one consequently sinks in saṃsāra with no time of liberation. Now, encountering the superior conditions of the Three Jewels, one can produce a single thought of correct faith, putting others first and oneself second, reforming the past and cultivating the future; thus one gives rise to ten minds, going against the stream of saṃsāra and going along with the way of nirvāṇa. At the beginning, one has deep faith that cause and effect do not perish, and at the end, one perfectly awakens to the fundamental stillness of the mind-nature, each overturning and shattering the ten minds mentioned above. If one does not understand the former ten minds, one will not recognize the characteristics of committing sins; if not for the latter ten minds, one will not know the method of cultivating repentance. Therefore, to practice the five repentances, one must first activate the ten minds; therefore, one silently contemplates (and so on). Having contemplated, one should speak of the transgressions of the six sense faculties. However, this text of repentance for the six sense faculties was not composed by human masters, but was personally spoken in holy words—it was taught by our fundamental teacher Śākyamuni, and the Mahāsattva Samantabhadra showed it to practitioners of samādhi as the Dharma gateway for removing obstacles. This is because they thoroughly saw the causes of sentient beings generating transgressions and the marks of their committing sins, and also knew that all phenomena are fundamentally quiescent and their entire substance is luminous, signless, unconditioned, undefiled, unimpeded, mutually encompassing, mutually inherent, mutually generating, and mutually arising; all are true, all are suchness, neither refuted nor established. Deluded sentiments are confused and stirred, crazed and foolish regarding phenomena, taking bodhi and nirvāṇa to be defilement and saṃsāra. Therefore, the Mahāsattva revealed the method of repentance and opened the gateway of liberation, enabling one to realize that ignorance is precisely brightness and know that bondage is free of bondage, repenting these deep transgressions right within this wondrous principle. Therefore, when repenting the sins of the eye faculty, one immediately sees the eternal forms of all buddhas. Next, when repenting the sins of the ear faculty, one immediately hears the wondrous sounds of all buddhas. Up to repenting the mental faculty, one immediately awakens to the fact that the instant of dwelling is none other than the three bodies in one entity, with the four virtues vividly present. In brief, all marks of sin are nothing other than the true mark; the ten evils, five heinous crimes, four grave offenses, and eight perversions are all Dharma gateways of the principle's poison and the fundamental functions of nature-defilement. Taking this as that which can repent and taking this as that which is contemplated, delusion and wisdom are fundamentally such, phenomena and principle are of one verge, the obstructer and the obstructed are both obliterated, and that which repents and that which is repented are both forgotten. Laboring all day yet all day unconditioned—this is called the repentance of the signless marks of sin, also called the great adornment repentance, and also called the supreme, foremost repentance. Taking this contemplation of the unborn principle as the master of repentance, one then uses the phenomenal rituals involving contrivance as the conditions for repentance. As for those phenomenal rituals, they consist in throwing the five limbs to the ground like Mount Tai collapsing, severely reproaching one's own mind with words and tears flowing together, breaking down pride and folding the will, confessing sins and pleading for mercy. When phenomenal practice is thus diligent and the contemplation of principle is further advanced, it is like the method of washing: although cleansing lies in clear water, if one does not add ashes and soapberry, greasy grime is hard to remove. Therefore, the primary and auxiliary are practiced together, like eyes and feet assisting each other; how could it merely extinguish sin? One can immediately realize the truth. Therefore, if repentance of the six sense faculties is accomplished, the purity of the six sense faculties can be obtained. If one does not take the perfect contemplation as the master, it is not called a Mahāyāna repentance method. Even if it can extinguish sins, it only spares one from the three wretched destinies; even if it can produce good, it does not transcend the three realms. Know this meaning beforehand, and only then recite its text, so that by combining both practices one may obtain great benefit (and so on). Next are the other four of the five repentances, namely entreaty, rejoicing in others' merit, dedication of merit, and making vows. The reason why they are all called 'repentance' is that they are all capable of extinguishing sins. Entreaty extinguishes the sin of Māra Pāpīyas entreating the Buddha to enter extinction; rejoicing in others' merit extinguishes the transgression of envying others' cultivation of good; dedication of merit extinguishes the mind that perversely seeks the three realms; and making vows extinguishes the fault of regressing in one's aspiration for practice. As for first cultivating entreaty: one first realizes that in the present instant in the worlds of the ten directions, there are buddhas as numerous as ineffable dust motes of buddha realms who are just sitting under the bodhi tree, not yet turning the wheel of the Dharma. Now, matching principle, I generate the contemplation of entreating each and every buddha to preach the wondrous Dharma. In this very instant, there are furthermore in the ten directions buddhas as numerous as the dust motes above who declare that they are entering nirvāṇa; I entreat all of them to remain long in the world. Being able to activate thoughts in this way not only extinguishes the transgressions of Māra, but also accomplishes the gift of Dharma; its merit is exceedingly great. It is crucial in applying the mind to first activate this mind before uttering the words (and so on). Next, in cultivating rejoicing in others' merit, one follows others in cultivating good and rejoices in their accomplishment. That is to say, ordinary beings of the six destinies, the worthies and sages of the two vehicles, all bodhisattvas, and the Tathāgatas of the three times—their conditioned and uncontaminated wholesome roots, and their merits of seeking above and transforming below—in all these one joyfully praises and accords with their practice. Now, goodness is the cause of joy; now by rejoicing and helping to accomplish it, one gives the fruit of peace and joy to all sentient beings. One should practice this with this intention thought after thought (and so on). Next, in cultivating dedication of merit, it is what is called dedicating phenomena toward principle, dedicating oneself toward others, and dedicating cause toward fruit. First, regarding dedicating phenomena toward principle: originally, only because principle is endowed can there be phenomenal functions; all cultivation and realization do not go beyond the nature of principle. Sentient beings forcefully cling to it and consider it conditioned; now one turns this mind toward the reality limit. Regarding dedicating oneself toward others: formerly deluded about the omnipresence of principle, whatever good was cultivated was to adorn oneself and one's own relatives; now, according with fundamental nature, one dedicates it to sentient beings. Regarding dedicating cause toward fruit: even a tiny wholesome seed, perfumed and cultivated by the three karmas, does not tend toward the two vehicles, so how could it stall in the three realms of existence? Since cultivation accords with the nature, it becomes the two causes of conditions and understanding. The cause will surely manifest the real, together returning to the ultimate three virtues; this is called dedicating cause toward fruit. These three kinds of dedication of merit are cultivated in common by all bodhisattvas; therefore, practitioners rely on this to dedicate merit (and so on). Next, in cultivating the making of vows, it is to resolve one's will and practice with solemn vows. All bodhisattvas universally have the four vows: to cross over those who have not crossed over suffering, to liberate those who have not understood accumulation, to settle on the Way those who are not yet settled, and to realize extinction for those who have not yet realized it. This universally marks their aspiration, already replete in the previous gateway (the old edition lacked these two lines beginning with 'this universally', but it is now appended here based on the edition punctuated by Yue'an). Now, however, one specifically directs one's mind to aspire exclusively for the Pure Land. For in this Sahā world, one does not constantly encounter the Buddha, there are many evil conditions, and even those in deep stages still experience regression. In that Land of Peace and Nurture, one constantly gets to see the Buddha, there are only superior conditions, and even the initial mind immediately attains non-retrogression. Furthermore, that Buddha's vow power universally gathers sentient beings; if one can make vows and seek it, one is certain to be born there. Moreover, the past and present accumulation of good and evil karmic conditions all come to demand retribution at the end of life; if evil thoughts are predominant at the time of death, then all evils succeed and drag one into the evil destinies; if wholesome thoughts are predominant at the time of death, then all goods succeed and drag one into the good destinies. Now, having sought birth in Peace and Nurture, one must adorn it with pure karma; without the strong pull of vow power, how could one secure correct mindfulness at the time of death? Therefore, sincerely make vows and resolve the will on a decisive term; since one wishes to attain rebirth, one should be focused and earnest. The eighth method of walking the Way and the ninth method of reciting the sūtra (and so on): if one wishes to briefly understand the essentials of the contemplation method, one simply contemplates that the body circumambulating the Buddha and the voice reciting the sūtra are both the dharmadhātu, each pervading empty space; all sentient beings hear these verses, and the Three Jewels of the ten directions receive my circumambulations, yet there is no circumambulator nor that which is circumambulated, and the reciter and that which is recited are forever severed. In circumambulating, every step leaves no trace; in reciting, every sound transcends hearing. Therefore it is said: 'Lifting the foot and lowering the foot are none other than the bodhimaṇḍa.' It is also said: 'The one who preaches the Dharma has nothing to preach and nothing to show.' In circumambulating and reciting like this, the merit is incomparable. Tenth is the method of sitting in meditation with the correct contemplation of the true mark. Although the visualizations above all accord with principle, they carry phenomenal cultivation, because it is intended that when practitioners engage in phenomenal matters, they realize that phenomena are precisely principle, with minds free of dependence, so that their efforts are not in vain; hence the previous provisions were made. The present meditation method is the primary cultivation, purely using the contemplation of principle. Now I shall first elucidate the posture of sitting, and then show the gateway of contemplation. As for the posture of sitting: one should be in a separate room, sit on a rope-bed in the lotus posture, placing the left foot on the right thigh, which is called half-lotus; further placing the right foot on the left thigh, pulling them close to the body so they are even with both thighs, which is called full lotus. This sitting is supreme and easily arouses dhyāna. If one cannot do the full lotus, the half-lotus is also acceptable. Next, adjust the clothing: it must not be too loose, for if loose it will expose the body; it must not be too tight, for if tight the breath will be obstructed. Next, one should straighten the body so it is neither slouched nor leaning, with neck and spine aligned against each other; the head should be neither tilted down nor tilted up, keeping it level, upright, and natural, not controlled by force. Close the eyes to block out external light; close the mouth to block out external wind. Next, make the breathing harmonious and even, and let the mind be free from torpor and distraction. Therefore, the Zhiguan says: 'In regulating the body, let it be neither loose nor hurried; in regulating the breath, let it be neither rough nor slippery; in regulating the mind, let it be neither floating nor sinking.' If these three things are regulated, meditative concentration can be aroused. Next, to show the contemplation gateway: it is what is called abandoning the external and turning to the internal, selecting mind while setting aside form, not needing to seek other phenomena as objects. Contemplate only the present thought—the current instant, most fleeting and most subtle, most intimate and most essential; why must one discard this delusional thought to separately imagine suchness? One should contemplate that the single thought of the conscious mind is boundless in virtue and measure, and its substantial nature is eternally abiding; all buddhas of the ten directions, all sentient beings, the past, present, and future, empty space and lands, are universally encompassed without exterior, all converging within it. It is like a single pearl in Indra's net, like a single wave in the great ocean; the wave has no separate substance, being entirely formed of water; since the water is boundless, the wave is also limitless. Although a single pearl is small, its reflection pervades all pearls, and the reflections of all pearls all enter into the single pearl; all pearls are not many, and the single pearl is not few. The single thought before us is also like this: its nature penetrates the three times, its substance pervades the ten directions, encompassing without omission, giving birth without end; truly created by the nine realms, provisionally displayed by the buddha stage, it does not depart from this very instant, yet can exhaust the functions of past and future. However, one must know that the nature is endowed with everything, and therefore it can encompass and generate; do not say that original awakening stands alone and only exists upon following delusional conditions. If one does not understand inherent nature, dharmas become contrivance, and contemplation is not without conditions. Now, contemplate that all phenomena are the one mind, and the one mind is all phenomena; it is not that the one mind produces all phenomena, nor that the one mind contains all phenomena; there is no before and no after, no object and no subject. Although we speak of all phenomena, their nature and marks are fundamentally empty; although they are the one mind, sages and ordinary beings are clearly distinct. Simultaneously refuted and established, neither existing nor non-existing, both object and contemplation forgotten, and dualistic confrontation severed—how could it be discussed in words, or conceived by the mind? Therefore it is provisionally pointed out as the inconceivable, wondrous contemplation. This contemplation is not merely the boundary of extinguishing sins, but the very fountainhead that manifests principle; it is the Śūraṅgama dhyāna, it is the Lotus samādhi, also called the King of Samādhis because it integrates and encompasses all samādhis; it is also called the Master of Dhāraṇīs because it gives birth to all dhāraṇīs. Its merit is extremely profound, beyond praise. What has been stated above regarding phenomenal rituals and contemplation of principle has many omissions; when pressed for time, inspecting the details does not require citing everything. If one wishes to know extensively, one should seek the Mohe zhiguan. One should know that the single work Zhiguan is the fish trap and hare snare for the Lotus samādhi, and the ten contemplations of the One Vehicle are the true body of the Lotus samādhi; the perfect and sudden Mahāyāna reaches its culmination here.

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四明尊者教行錄 — Classical Chinese