釋淨土群疑論 7

English (machine translation) 7

Language: English

7.1

Composed by Huaigan, Bhadanta of Qianfu Temple in the Western Capital

The question asks: The merit obtained from contemplating Amitābha is immeasurable and boundless. The above has fully cited the sūtra passages and demonstrated its superiority through comparative appraisal, establishing it through marvelous explanation, which I faithfully accept and practice. However, I do not yet know whether the merit of contemplating the names of other buddhas is also immeasurable or not?

7.3

The explanation says: There are two interpretations of this. One explanation says: Contemplating all buddhas yields immeasurable merit without any distinction. Because all Tathāgatas are fully endowed with boundless merit, have severed all hindrances of persons and phenomena, and their merit is completely perfected, for this reason there is no difference in superiority or inferiority between the merits of contemplation. If so, why does the Tathāgata in various sūtra texts exclusively praise the merit of contemplating Amitābha as immeasurable? Answer: In reality their merits are entirely of one kind, but because pṛthagjanas of shallow understanding cannot contemplate all of them, the Tathāgata exclusively praises the merit of one buddha to cause them to single-mindedly collect their mindfulness; and the merit of their single-mindedness is therefore great. This is the Tathāgata's esoteric expedient. It is like receiving the great precepts among an assembly of saṃgha where all are pure and fit to be precept masters without superiority or inferiority. When the recipient specifies one master in their mind as the upādhyāya, the condition that gives rise to their precepts is superior to that of the others. This is also like that: concentrating the mind on one buddha yields great merit because the mind is focused and single-hearted. Another explanation says: Although the merits of all buddha-tathāgatas are equal without superiority or inferiority, nevertheless, due to the different connections beings have formed with those buddhas since long ago—as the Mahāyānasaṃgraha and Vijñaptimātratāsiddhi both state that, by the power of their inherent nature, living beings belong to different teachers, some many belonging to one, or one belonging to many. If one belongs to this buddha, this buddha can save them; if one does not belong to other buddhas, other buddhas do not save them. For those who belong to this buddha, when they invoke them single-mindedly, their merit is great, and [that buddha] comes to rescue them. For those who do not belong to them, the merit of contemplation is not great, nor do they come to rescue them.

7.4

The question asks: As the Sukhāvatīvyūha Sūtra says: "Bodhisattvas of small practice and those who cultivate little merit will all attain rebirth in Sukhāvatī." The Amitābha Sūtra says: "One cannot attain rebirth in that land with few roots of goodness and meritorious karmic conditions." These two sūtras contradict each other; how are they to be reconciled and explained?

7.5

The explanation says: Each has its own intention, and what they base themselves on is different, so they do not contradict each other. What the Sukhāvatīvyūha Sūtra calls "small" refers to quantity being small. What the Amitābha Sūtra calls "great" refers to function. That person solely contemplates Amitābha and does not cultivate the other six pāramitās and the factors of the Path, nor difficult and painful practices over long times and kalpas; having only the merit of buddhānusmṛti and lacking the merit of other cultivation of the Path, it is called "small". This contemplation of Amitābha, from a single utterance upwards, is immeasurable, boundless, and extraordinary merit, so it is called "great". Therefore, the lower fascicle of the Sukhāvatīvyūha Sūtra says: "All the Tathāgatas, buddhas of the ten directions as numerous as the sands of the Ganges, together praise the inconceivable majesty and merit of the Buddha of Immeasurable Life. If living beings hear his name, rejoice with faithful mind, and even down to a single thought, they will immediately attain rebirth and abide in non-retrogression." It also says: "If there are those who hear that buddha's name, leap with joy, and even down to a single thought, you should know that this person attains great benefit, which means being fully endowed with supreme merit." The Sūtra Praising the Pure Land says: "Hearing such a name endowed with the immeasurable, boundless, and inconceivable merit of the Buddha of Immeasurable Life." By these sūtra passages we know by verification that it is indeed great merit. Therefore, considered in terms of quantity and in terms of function, the names "small" and "great" do not contradict each other. It is like a single maṇi jewel, which is called both "small" and "great". It is called "small" because this jewel is only one and its size is not large; foolish people, not discerning it, take it to be small and thus belittle it and do not take it. It is also called "great" because the value of this single precious jewel surpasses a trichiliocosm; those who recognize it value it, so it is called "great". Buddhānusmṛti is also like this: the names "great" and "small" are based on different meanings.

7.6

The question asks: As explained above, contemplating Amitābha has very great merit demonstrated by comparative appraisal through various meanings; I give rise to deep faith and reverence, and dare not slander it. However, does this very great merit obtained arise because one practices signless contemplation of Amitābha's real dharmakāya with a mind that has no attainment, and thus the merit is great? Or is it that even if one practices contemplation with signs of the saṃbhoga- and nirmāṇa-kāyas with a mind that has attainment, the merit is also great?

7.7

The explanation says: Both are great. The dharmakāya is free from signs, the true essence of ten thousand virtues; if one can contemplate the principle of the Buddha with a mind that has no attainment and embodies reality, then the merit is inconceivable. For beginners who are not yet able to practice that signless contemplation, if they merely observe the Tathāgata's pure form-body, extraordinary marks, and virtues as numerous as the sands of the Ganges with a mind that has attainment, and invoke him with utmost sincerity, they also obtain boundless, extraordinary merit. As in the case of the three kinds of persons of the lower grade who commit evil throughout their lives: when invoking that buddha's name at the threshold of death, how could they practice that signless contemplation? One should know with conviction that contemplating with a mind that has signs also obtains boundless superior merit. Moreover, if one wishes to sever the two hindrances, one must cultivate signless contemplation; if one now plants that cause, one also cultivates buddhānusmṛti with signs. Furthermore, the true buddha and provisional buddha, principle and phenomena, are different; the causal cultivation with signs or without signs is also distinct; the principles do not conflict.

7.8

The question asks: If contemplating the true aspect of all phenomena can eradicate subtle sinful hindrances, which is superior to buddhānusmṛti eradicating coarse karmas, why at the point of death are people not taught to contemplate the true aspect, but instead urged to invoke the Buddha's name?

7.9

I explain: It is truly as you reproach. However, because of four reasons, one cannot teach them to practice [the contemplation of] the real mark. First, the person is evil; second, the Dharma is profound; third, suffering oppresses [them]; fourth, time is short. Regarding 'the person is evil': this person has never cultivated goodness in their whole life. Even bidding them practice buddhānusmṛti, one still fears they are not yet skilled, how much less could they understand the real mark of all dharmas? Regarding 'the Dharma is profound': the two emptinesses, tathatā, and the equality of the dharmadhātu—their principle and purport are obscure and remote, difficult to accomplish suddenly, and cannot be taught. Regarding 'suffering oppresses': even practitioners who habitually cultivate this contemplation throughout their lives cannot accomplish it when oppressed by suffering and distress; how much less could this person, who has never practiced it in their entire life, be taught to cultivate it just as manifold sufferings entangle them? In principle it is impossible. Regarding 'time is short': even if one were to expound the real mark of all dharmas extensively to them during their normal life, after pondering it for many years they still might not understand; how much less could they just begin to train and seek it in this brief moment? They would certainly not succeed, and the teaching would be instituted in vain. One who well understands the matters of the proper time is called a great Dharma master. The Great Sage surely knew that their study would definitely fail, so he did not teach them to contemplate the real mark. This profoundly reveals that the Buddha's wisdom skillfully accords with the capacities of beings; because of these four conditions, he did not teach the real mark.

7.10

Question: Suppose a person has cultivated the three blessings and the sixteen contemplations throughout their life, or at the approach of death encounters a good spiritual friend and recites the Buddha's name once or ten times, so that the roots of their sins are eradicated and they attain rebirth in the Pure Land. If this person's life is not yet severed and they only end their life-span after many days have passed, must they further practice buddhānusmṛti to be born in the Pure Land? Or can they also attain rebirth without further buddhānusmṛti?

7.11

I explain: They attain rebirth. It is simply that the person's karmic practice has already been accomplished and the defilement of their sins eliminated; even if [life] is prolonged for many days, they still attain rebirth. However, there are two kinds: First, after cultivating blessings, they do not die for many days, but that person creates no further grave sins. From time to time they give rise to neutral states of mind; these states of mind cannot incur good or evil retributions, so by relying on the previous buddhānusmṛti they immediately attain rebirth. Second, after that person practices buddhānusmṛti, they do not die for a long time, and they further stir up evil thoughts and give rise to unwholesome karma; one fears that this person mostly will not be born in the Pure Land. A sūtra states: 'A single thought of anger obstructs hundreds of thousands of Dharma gates.' It also states: 'The harm of anger destroys all wholesome dharmas; among thieves who plunder merit, none surpasses anger.' Although that person had previous wholesome [deeds] such as meditative contemplation and buddhānusmṛti, these are all damaged by anger, and they cannot attain rebirth, not to mention other sinful karmas obstructing all wholesome practices. As a sūtra says: 'Karma created at the moment of death receives retribution first.' At death, if the intention is heavier, it receives [retribution] first; if light and heavy are equal, the earlier one receives it first. Because this person subsequently has much sin, one fears they cannot attain rebirth.

7.12

Question: As the Guanfo sanmei hai jing says: 'The Buddha told Ānanda: "If there are sentient beings who kill their fathers, harm their mothers, or revile their six relations—when those who commit such sins face the end of their lives, copper dogs will open their mouths and transform into eighteen carriages shaped like golden carts, with jeweled canopies above, and all the flames will transform into jade maidens. The sinner, seeing them from afar, feels joyful in their heart: 'I want to go inside.' When the wind-knives dismember them, cold and distress cause them to lose their voice: 'How might I get a good fire, sit on the cart, and let the fire warm me?' Having thought this, they immediately die, and in a flash they are already seated in the golden cart. Looking at the jade maidens, they are all holding iron axes and chopping up their bodies." It also says: "Furthermore, there are sentient beings who violate the four grave prohibitions, consume offerings in vain without faith, hold slanderous and wrong views, do not recognize causes and effects, abandon the study of prajñā, defame the Buddhas of the ten directions, steal saṃgha property, are licentious and unprincipled, coerce and violate fully ordained bhikṣuṇīs of pure precepts or sisters and relatives, know no shame, disgrace their kin, and commit manifold evil deeds. At the end of their life, as retribution for this person's sins, wind-knives dismember their body; they lie down and sit without rest, as though beaten with sticks and whips. Their mind is deranged and gives rise to mad and deluded perceptions; they see the rooms of their house and all the men, women, young and old, to be foul things, with the stench of feces and urine overflowing outside. At that time the sinner speaks these words: 'Why is there no fine city wall or fine mountains and forests here for me to roam and play in, but instead I dwell among such foul things?' Having spoken these words, the rākṣasa hell-wardens, using great iron forks, lift up Avīci Hell and the mountains of swords, transforming them into jeweled trees and cool ponds; the flames transform into golden-petaled lotuses, and the iron-beaked insects transform into wild ducks and geese. The agonizing sounds of hell resemble the singing of songs. When the sinner hears this: 'In such a fine place, I should roam and play!' Having thought this, they immediately sit upon the lotus of fire." How do we know that the lotus coming to welcome [the dying person] today is not this flower of fire?

7.13

I explain: By four criteria we know it is not the fiery carriage: first, by the practice; second, by the signs; third, by the words; fourth, by the Buddha. These four criteria differ from the fiery flower. First, by the practice: the Guanfo sanmei hai jing says that the sinner committed sins, violated the four grave prohibitions, and even disgraced their kin, without giving rise to repentance. They did not encounter a good friend who taught them to practice buddhānusmṛti; therefore, the flower they saw was an appearance of hell. Now, these three kinds of people of the lowest grade, although they committed sins throughout their lives, encountered a good spiritual friend at the end and recited the Buddha's name with a sincere mind. Because of buddhānusmṛti, they eradicate the sins of many kalpas and accomplish supreme merit, which induces the flower in the jeweled pond to come and welcome them; how could it be the same as the former flower? Second, regarding the signs: that sūtra says that wind-knives dismembered their body, they tossed and turned without rest as though beaten with whips, and their mind was deranged, giving rise to mad and deluded perceptions; they saw the rooms of their house and all the men, women, young and old, to be foul things, with the stench of feces and urine overflowing outside. Now, in this buddhānusmṛti, body and mind are tranquil and settled, evil perceptions are completely eliminated, and they only behold the assembly of sages and smell an unusual fragrance; hence they are not of the same kind. Third, regarding the words: that sūtra says that the agonizing sounds of hell resemble the singing of songs, and when the sinner hears this: 'In such a fine place, I should roam and play!' In the Guan jing, [the Buddha] praises them, saying: 'Good son! Because you recited the Buddha's name, all sins are eliminated; I have come to welcome you.' That is the sound of singing, whereas this is the utterance of the eradication of sins; since the two sounds are different, they are not the same. Fourth, regarding the Buddha: that sūtra states that all the flames transformed into jade maidens, and the sinner, seeing them from afar, rejoiced in their heart: 'I want to go inside.' After sitting in the golden cart, looking at the jade maidens, they were all holding iron axes and chopping up their bodies. The Guan jing states: 'At that time, that Buddha immediately dispatched transformed Buddhas, transformed Avalokiteśvara, and transformed Mahāsthāmaprāpta to arrive before the practitioner.' By these four criteria, one accordingly knows that the lotus coming to welcome [the practitioner] is not the same as what is expounded in the Guanfo sanmei hai jing.

7.14

Question: For people born in the nine grades, their practices are superior or inferior, the sages welcoming them are many or few, the opening of their flowers is early or late, and their precious daises and jeweled flowers all have gradations. For what reason is there just one kind of golden flower for the lower birth of the highest grade and the lower birth of the lowest grade, so that there is ultimately no superiority or inferiority?

7.15

I explain: There are three interpretations for this. One interpretation says: This is not the flower of the person going to be reborn. This is perhaps [the flower on which] the Buddha comes to welcome them, the flower that the Buddha rides. Because the person's obstacles are heavy, they do not have the capacity to see the Buddha; they only see the Buddha's seat, and even that is indistinct, like seeing the disk of the sun dimly through haze. A second interpretation: Because this person's obstacles are heavy, they do not experience the Buddha coming to welcome them; they only obtain a golden lotus leading them to be born in the Pure Land, which is why the Guan jing says it stands before the person. If it were a flower to sit upon, why does the sūtra not speak of sitting upon a jeweled flower? A third interpretation: This is a flower to sit upon. Although both are golden flowers, their size, superiority or inferiority, and coarse or refined adornments naturally distinguish the difference between the lotuses of the two grades; what prevents there also being a disparity?

7.16

Question: For the middle birth of the lowest grade, the flower opens in six kalpas; for the lower birth of the lowest grade, the flower opens in twelve kalpas. Does this take the sun, moon, and year-count of this world and accumulate them to make a kalpa? Or does it take the sun, moon, and year-count of the Pure Land to make a kalpa?

7.17

I explain: Various masters of the Pure Land have also explained that it takes the sun, moon, and year-count of this world and accumulates them into a kalpa. How is this known? Śākyamuni Tathāgata attained awakening in this world and expounded the sūtra for the sentient beings of this Sahā [world]. So that these sentient beings might understand the time when that flower opens, we know that it only uses these kalpas to explain the opening of those flowers. The present interpretation is not so: it uses the sun, moon, and year-count of that world to form kalpas, showing the limit of the periods when those flowers open. How is this known? There are three reasons: it is known through analogy, through scriptural teaching, and through principle. Regarding analogy: the length of the life-spans of the various heavens of the six desire realms, such as the Heaven of the Four Heavenly Kings, is always spoken of in terms of the sun and moon of those heavens. Just as the life-span of the Heaven of the Four Heavenly Kings is five hundred years, a day and night of that heaven takes fifty years among humans here to make one day and one night of the Heaven of the Four Heavenly Kings; thirty such days and nights make one month, and twelve months make one year. Thus the life-span of that heaven is five hundred years; if calculated by the sun and moon of Jambudvīpa, one month corresponds to eighteen thousand years, and one year to two hundred and one million six hundred thousand years. Thus, calculating the five-hundred-year life-span of that heaven in Jambudvīpa years yields an extremely large number. For the five heavens above, life-spans gradually increase and days gradually lengthen, the years of each doubling those of the heaven below it. Hence we know that in reckoning their years and life-spans, those heavens still use the days and nights of those heavens, calculating months by days, years by months, and life-spans by years. Thus we know that the Pure Land calculates months by days, years by months, and kalpas by years, not using the sun, moon, and kalpas of this world. Second, regarding scriptural teaching: as it says for the middle birth of the highest grade, 'This purple-gold dais is like a great jeweled flower; after a night passes, it immediately opens.' Hence we know that for the opening of the flower after a night passes, it uses the day and night of that world: at night the flower closes, and in the day the flower opens. This means half a kalpa is day, the time when the flower opens, and half a kalpa is night, the period when the flower closes. This reveals that the period for the flower to open for a person of the middle birth of the highest grade takes the time when that great jeweled flower opens after a night passes. Since the flower opens after one night for the middle birth of the highest grade, and for the lower birth of the highest grade the lotus only opens after one day and one night, we know that it still uses the day and night of that world. Otherwise, how could the opening of the great jeweled flower of the Pure Land take the daytime here for the flower to open? If the opening of that great jeweled flower itself takes the day and night of that world, the opening of the flower for the middle birth of the highest grade accords with that period, while the opening of the flower after one day and one night for the lower birth of the highest grade would contrary to expectation accord with the sun and moon of this world! Then the opening of the flower for the middle birth of the highest grade would be later than that for the lower birth of the highest grade; in distinguishing the speed and slowness of the flowers, the meaning would be contradictory, which in principle is definitely not the case. Hence we know it takes the sun and moon of that [world]. Since the sun and moon are like this, the kalpas can also be understood. Third, by principle: if the opening of the flowers by days and months uses the sun and moon of that world, but the opening of the flowers by kalpas were to use the kalpa-count of this world, then the flower opening in seven days for the middle birth of the middle grade, if viewed from this world, would correspond to seven kalpas. The opening in six kalpas for the middle birth of the lowest grade, if viewed from that world, would correspond to six days. How could the days for the opening of the flower of the middle grade be later than the opening of the flower in six kalpas of the lowest grade? Furthermore, the lotus only opening after seven times seven days for the upper birth of the lowest grade would also be later than the forty-two kalpas of the middle birth of the lowest grade. Deductively examining back and forth through this principle, we therefore know that those kalpas do not use the kalpas of this world.

7.18

Question: Since the lotus only opens after passing through kalpas, is it because they have sinful obstacles that the opening of the flower is delayed and late? Or is it because of supreme merit that they remain within that flower for many kalpas?

7.19

I explain: Basing ourselves upon the lower birth of the lowest grade, where the lotus flower only opens after twelve great kalpas, and Avalokiteśvara and Mahāsthāmaprāpta, with voices of great compassion, expound extensively for them the real mark of all dharmas and the method for eradicating sins—by this we accordingly know that they also have sinful obstacles, and due to these sinful obstacles the flower opens only after passing through kalpas. Were it not so, for what reason would the karmic practices of the nine grades differ, with each having gradations in whether the flower opens early or late?

7.20

Question: If one has karmic hindrances and the lotus opens late, why does this karmic hindrance not cause the fruition of suffering to be experienced?

7.21

Explanation: Although there are seeds of sin, because in their previous life they gave rise to the bodhicitta and recited Amitābha's name with utmost sincerity, all sins were extinguished. Even if subtle karmic seeds remain, they cannot serve as vipāka causes to draw forth the fruit of suffering. It is only because those karmic seeds are extremely feeble and weak; therefore we know the merit of buddhānusmṛti diminishes their power and efficacy. Furthermore, through the power of the merit of buddhānusmṛti, one receives an exquisite body in the pure land, and upon that body, there is no way for the fruition of suffering to become manifest. Moreover, by the power of the Buddha's original vow, [suffering] cannot arise into activity; there are only residual hindrances that block one's lotus so that it cannot open quickly. Thus the Sukhāvatīvyūha Sūtra says: 'Because of doubting that Buddha's inconceivable wisdom, they are born into that womb-palace; there is no suffering, but for five hundred years the womb-palace remains shut.' This is also like that: it obstructs the flower from opening. Although it obstructs the flower from opening, inside the flower there is no suffering. These seeds of sin only have the power to obstruct the flower from opening; they have no efficacy to bring about the retribution of suffering. This is like how, within the nisyanda fruit of the karma of killing living beings, it can obstruct the retribution of long life among humans and gods.

7.22

Question: The Guan jing says: 'One reborn in the lowest class of the lowest grade, with ten vocal recitations of the Buddha's name, in every thought-moment extinguishes the sins of eighty koṭis of kalpas of birth and death.' Since the sins are already extinguished and eradicated, why is it that after the flower opens, Avalokiteśvara Bodhisattva explains the true nature of phenomena and the method of eradicating sins for them? If there are still sins that can be eradicated, why did they not obstruct rebirth in the pure land so that one was still able to achieve rebirth in the Pure Land?

7.23

Explanation: In this case, subtle hindrances have not yet been exhausted; therefore the sūtra speaks of eradicating them. However, since the karmic hindrances are subtle and feeble while the good of buddhānusmṛti is strong, relying on the Buddha's majestic spiritual power does not hinder obtaining rebirth in the pure land. That sinful person committed many heavy sins, and the force of their karma was able to bring about the evil destinies and the enduring of endless suffering. Yet, by the good roots of the merit of buddhānusmṛti, the force of those heavy misdeeds that brings about karmic fruitions was extinguished, so that they could not drag one into taking rebirth in the evil destinies. However, the practice of buddhānusmṛti was coarse, and the subtle hindrances still remained. Therefore, after the flower opens, they encounter those two honored ones explaining the profound true nature of all phenomena for them. Only then is that person able to contemplate the subtle object and wisdom of the Dharmakāya Buddha, and only then can they eradicate the function of those subtle karmic hindrances and seeds of sin. Hence it is said that they explain the true nature of all phenomena to eradicate sins.

7.24

Question: Why is it that in the upper fascicle of the Sukhāvatīvyūha Sūtra, the forty-eight great vows say, 'even down to ten recitations, all will obtain rebirth, excluding only those who commit the five heinous crimes,' whereas the lower fascicle of the Sukhāvatīvyūha Sūtra says, 'even down to a single recitation, all will obtain rebirth'? Why is it that within the very same teaching, the earlier and later texts show a discrepancy, with one speaking of one and the other speaking of ten?

7.25

Explanation: There is no difference here; although the texts differ, their underlying meaning is fundamentally the same. In the vow, 'even down to ten recitations' goes from few to many. Below, saying 'even down to a single recitation' goes from many to few. These complementary expressions do not fundamentally pose any difficulty. The monk Dharmākara made his vows going from few to many, stating that when those approaching the end of life suddenly encounter superior conditions and are then urged to recite the Buddha's name and attain rebirth in the pure land, some may be able to recite the Buddha's name a single time and then pass to the next life; some may be able to recite the Buddha's name twice and then their life ends; or others may be able to recite three, four, five, six, or even seven, eight, nine, or ten times—whether few or many, all are reborn in the pure land. However, if this person has never committed the five heinous crimes or slandered the Right Dharma during their life, whether they recite few or many, all achieve rebirth in the Pure Land. If one has committed the five heinous crimes or slandered the Right Dharma, and suddenly encounters superior conditions instructing them to practice buddhānusmṛti, they must complete ten recitations before they can achieve rebirth in the Pure Land; with one recitation or nine recitations, they will not be reborn. Hence it says, 'even down to ten recitations.' The exclusion of those who commit heinous crimes and slander is an exclusion framed in terms of numbers; it is not an absolute, final exclusion. Seasoned students, upon reading this, already understand the vow's words; beginners, upon newly opening the text, are mostly confused by this meaning, and thus fabricate divergent explanations without grasping the central intent. The Great Sage Śākyamuni, foreknowing that future generations would be confused by these sacred texts and rashly raise speculative inquiries, therefore said 'even down to a single recitation,' meaning that under this teaching, if those with heavy sins can recite many times they will all be reborn, and even down to a single recitation they will also be reborn, while excluding heinous crimes and slander. By expressing it in both ways above and below, the teaching is made luminous and clear, wishing to bring future generations to awakening regarding the teaching.

7.26

Question: We do not yet know, when buddhānusmṛti extinguishes eighty koṭis of kalpas of heavy sins and one attains rebirth in the West, does it extinguish seeds (bīja), or does it extinguish active consciousness (samudācāra)? If it extinguishes seeds, the eradication of seeds requires the noble path—only by seeing the emptiness of person and phenomena can one eradicate seeds. Although the merit of buddhānusmṛti is boundless, it is a wholesome mind of hearing, thinking, and so on; how could it be identical to the noble path in being able to eradicate seeds of sinful karma? If it extinguishes active consciousness, the two karmas of sin and merit cannot arise together: when sinful karma arises, one cannot practice buddhānusmṛti, and when one is properly practicing buddhānusmṛti, one cannot commit sins; good and evil do not coexist, and there are not two active consciousnesses. How could buddhānusmṛti extinguish the sins of active consciousness?

7.27

Explanation: It neither extinguishes the seeds nor extinguishes the active consciousness. Sins of active consciousness extinguish themselves from moment to moment; they do not wait for buddhānusmṛti before being eradicated. Furthermore, good and evil do not coexist: at the time of buddhānusmṛti, the sin has already ceased previously; or sometimes, before it arises, when one is committing sin, buddhānusmṛti has already ceased. Buddhānusmṛti cannot extinguish its sins of active consciousness. It only extinguishes the function of the seeds, arising continuously thought-moment after thought-moment, to bring about the evil retributions of the three paths. If one does not practice buddhānusmṛti, these seeds of sin possess power and are able to bring about the retribution of the future fruit of the evil destinies. Through the power of buddhānusmṛti, the power and efficacy of the seeds to bring about fruitions are weakened so that they cannot invite retribution; hence it is called 'extinction of sins.' Although the seeds still exist in the fundamental consciousness (ālaya-vijñāna) arising continuously, they lack the power to bring about retribution, just as an emaciated sick person, although their body still lies upon the bed, has no ability to get up and perform work. Sins are also like this: they lack the power to bring about the retribution of future evil destinies, and therefore it is called 'extinction.' This is extinguishing the power of the seeds, not extinguishing the substance of the seeds. Therefore, among the six kinds of transformation of the basis (āśrayaparivṛtti), it is called 'transformation by diminishing power and increasing efficacy.'

7.28

Question: This power of buddhānusmṛti can extinguish the seeds' function of bringing about fruitions. We do not yet know, once the power of these seeds has been extinguished, if one later encounters evil conditions, can it cause these seeds to regain power and be able to bring about the retribution of the evil destinies, or not?

7.29

Explanation: It could happen without inconsistency. Just as when bodhisattvas cultivate all wholesome dharmas, suppressing and counteracting the seeds of the afflictions so that their power becomes weak and unable to manifest, yet later they still have the power to give rise to active manifestations, and through the perfuming force of the active afflictions, the seeds of the afflictions become even more powerful; or just as the two mindless absorptions suppress the six consciousnesses from manifesting, but once one emerges from that absorption, the mind can arise again. Evil karma is also like this: through the power of buddhānusmṛti and the like, the seeds are rendered devoid of the function of bringing about retribution. If one later backslides and does not cultivate good, but further commits evil karma, this also causes the old karma to regain the function of bringing about fruitions continuously. If from then on one constantly encounters superior conditions, evil dharmas will gradually diminish and wholesome dharmas will gradually flourish; one will be able to enter the noble path, and then their substance will be eternally extinguished.

7.30

Question: Since the seeds of evil karma have their function of bringing about the evil destinies eradicated from the seeds by buddhānusmṛti, rendering them unable to invite the fruits of the three evil destinies, we do not yet know: regarding the wholesome karma of buddhānusmṛti and the like, which has the function of inviting the good destinies and the pure land, could committing heavy sins also cause the function of the wholesome seeds of buddhānusmṛti that brings about the fruit of the pure land to be extinguished, or not?

7.31

Explanation: Taking good as reversing evil, this principle should also hold. Just as a single thought of anger can obstruct hundreds of thousands of Dharma gates. As the Bequeathed Teaching Sūtra says: 'The harm of anger destroys all wholesome dharmas.' It also says: 'Among thieves who plunder merit, none surpasses anger.' Therefore we know that evil can also extinguish good. It does not extinguish the [substance of the] good; it extinguishes the function of the wholesome seeds to bring about fruitions. Therefore we know this. Furthermore, good and evil are mutually opposed, and they mutually extinguish each other. For example, if someone cultivates good throughout life that can bring about the good destinies, but at the brink of death loses mindfulness and gives rise to evil karmas, this immediately extinguishes all the wholesome categories of their lifetime, and on the brink of this subsequent evil, they fall straight into the three paths. Or, for example, if someone throughout their lifetime possesses all kinds of unwholesome actions—the five heinous crimes and the ten unwholesome deeds, committing every kind of sin—yet on the brink of death practices buddhānusmṛti for a complete ten recitations, they extinguish all heavy sins and attain rebirth in the pure land. Inferring from this, when observing all practitioners, on the day life comes to an end, they must certainly guard their minds and not let evil thoughts arise to destroy all wholesome categories, but focus their minds on buddhānusmṛti and achieve rebirth in the Pure Land. The sūtras provide sincere teachings—how could one not believe them?

7.32

Question: As practitioners of the pure land karma nowadays practice the buddhānusmṛti-samādhi, we do not yet know what authoritative scriptures definitely support this teaching. Nowadays, monastics and laypeople in many quarters mostly give rise to doubts, suspecting that without sacred teachings this is a counterfeit practice of the Buddha's Dharma, alluring the ordinary and ignorant and greatly increasing slander. Please present the ultimate teachings to remove this web of doubts.

7.33

Explanation: The passages across the Mahāyāna sūtras that explain this samādhi are extremely numerous. For example, the Avataṃsaka Sūtra in several places explains the buddhānusmṛti-samādhi in very extensive passages. It is also expounded in the Nirvāṇa Sūtra, the Guanfo sanmei hai jing, the Bhadrapāla Sūtra, the Pratyutpanna-samādhi Sūtra, the Guan jing, the Sūtra of the King of Drum-Sound, the Candragarbha section of the Mahāsaṃnipāta Sūtra, the Daśacakra Kṣitigarbha Sūtra, the Divination Sūtra, the Mañjuśrī Prajñāpāramitā, the Kusumasāñcaya Sūtra, the Mahāprajñāpāramitopadeśa, and so forth. For example, the Kusumasāñcaya Sūtra names it 'single-mark samādhi' (ekalakṣaṇa-samādhi); the Mañjuśrī Prajñāpāramitā names it 'single-practice samādhi' (ekavyūha-samādhi); the Guanfo sanmei hai jing names it 'buddha-contemplation samādhi'; the Bhadrapāla Sūtra names it 'samādhi of meditating on the Buddhas standing before oneself' (pratyutpannabuddhasaṃmukhāvasthitasamādhi). The Kusumasāñcaya Sūtra states: 'Such a bodhisattva constantly contemplates and practices in this manner regarding the marks of the Tathāgata and the marks of the dharmadhātu. Without departing from these conditions, at that time the form of the Buddha appears right before them and preaches the Dharma for them.' The Mañjuśrī Prajñāpāramitā states: 'In accordance with the Buddha's direction, sit upright facing directly toward it, not grasping at marks, bind the mind to one Buddha and exclusively recite his name, thought-moment after thought-moment without cessation. Right within that mindfulness, one can see the Buddhas of the three times—past, present, and future. Why? The merit of mindfulness of one Buddha is immeasurable and boundless, and is no different from the merit of immeasurable Buddhas; this is called the single-practice samādhi.' The Nirvāṇa Sūtra states: 'If a person is merely able to constantly cultivate the buddhānusmṛti-samādhi with sincere mind, the Buddhas of the ten directions will constantly see this person as though appearing right before their eyes.' The Guanfo sanmei hai jing and the Bhadrapāla Sūtra explain this buddhānusmṛti-samādhi most extensively; it cannot be detailed completely. I urge all practitioners to unroll and examine the sacred teachings, and they will naturally come to know this.

7.34

Question: Regarding those who cultivate and study the buddhānusmṛti-samādhi, is it a stage in the sequence of cultivating the path within the bodhisattva practices, or is it cultivated and studied outside of any sequence?

7.35

Explanation: This is precisely a stage in the sequence of a bodhisattva's cultivation of the path. How is this known? In fascicle forty-five of the Avataṃsaka Sūtra it says: 'At that time, Mañjuśrī turned around like an elephant king, looked upon the youth Sudhana, and spoke these words: "Excellent, excellent! Good man, you have indeed been able to give rise to the anuttarasaṃyaksaṃbodhicitta and seek spiritual friends."' After various praises such as these and briefly preaching the Dharma for him, he immediately sent him to go seek the monk Meghasvara and request to learn the bodhisattva practices. That monk Meghasvara precisely taught Sudhana the buddhānusmṛti-samādhi. Therefore we know that the first spiritual friend was Mañjuśrī, who observed the generation of the bodhicitta. The second spiritual friend was the monk Meghasvara, who precisely taught the buddhānusmṛti-samādhi. Moving forward in this sequence through one hundred and ten cities seeking spiritual friends, each and every spiritual friend taught one Dharma gate; proceeding upon one Dharma gate, one subsequently attained the next Dharma gate—all of these constitute the sequence of a bodhisattva's cultivation and study. Therefore we know that generating the bodhicitta is the foremost of the myriad practices, and studying this buddhānusmṛti-samādhi is the second of the myriad practices. Inferring from this, the buddhānusmṛti-samādhi is precisely a stage in the sequence of cultivation and study for newly resolved bodhisattvas.

7.36

Question: Regarding this buddhānusmṛti-samādhi, we do not yet know: is it attained by the noble or the ordinary, by those who uphold the precepts or those who break the precepts—by what kind of person?

7.37

I explain: This samādhi applies to both sages and ordinary people (pṛthagjana); those who maintain the precepts and those who break the precepts alike may practice it. As the Avataṃsaka Sūtra says of the monk Guṇamegha, he was a sage, a great bodhisattva, who attained the buddhānusmṛti-samādhi. As the Bhadrapāla Sūtra says: 'If there are monks, nuns, upāsakas, or upāsikās who purely maintain the precepts and are endowed with all practices...' From this we know that those who maintain the precepts are indeed suited to cultivate the buddhānusmṛti-samādhi; that is, when the roots of morality are pure, the samādhi manifests. It is difficult for those who break the precepts to accomplish the samādhi, yet according to the Guanfo sanmei hai jing: 'This contemplation-of-the-Buddha samādhi is medicine for all sentient beings who commit transgressions, and a protection for those who break the precepts.' If those who break the precepts could not attain this samādhi, how could it be called a protection? Furthermore, a later passage of that sūtra states: 'The Tathāgata now, for the sake of the sentient beings of the five sufferings in future ages, precept-breaking monks, and unwholesome, evil people who commit the five heinous acts and slander [the Dharma]—for such as these, expounds the method for eliminating transgressions. Ānanda addressed the Buddha, saying: "After the Buddha passes into extinction, these foolish people will have no protector and no refuge." The Buddha told Ānanda: "After the Buddha passes into extinction, sentient beings in the turbid and evil world who wish to eliminate their transgressions and faults, down to... should diligently cultivate the contemplation-of-the-Buddha samādhi."' Therefore we know that evil people such as those who break the precepts or commit the five heinous acts may all study and attain this samādhi.

7.38

Question: Among the three bodies, which body is the Buddha that is seen in the buddhānusmṛti-samādhi?

7.39

I explain: Speaking generally of buddhānusmṛti, all three bodies are contemplated. Attaining the signless buddhānusmṛti-samādhi, one contemplates the dharmakāya Buddha; attaining the buddhānusmṛti-samādhi with signs, one contemplates the saṃbhogakāya and nirmāṇakāya Buddhas. However, relying upon the Avataṃsaka Sūtra, the Bhadrapāla Sūtra, the Pratyutpanna Sūtra, the Guanfo sanmei hai jing, the Guan jing, the Sūtra of the King of Drum-Sound (Dundubhīsvararāja), the Mañjuśrī Prajñāpāramitā, and so forth, they mostly explain that contemplating the Buddha's physical form (rūpakāya) is called buddhānusmṛti-samādhi. Furthermore, relying upon the first fascicle of the Bhadrapāla Sūtra: after having contemplated Amitābha and succeeded in seeing him, Amitābha broadly expounds for him the true aspect of all phenomena, namely that all phenomena are originally indestructible and have nothing that destroys them; because form is not destroyed, down to consciousness is not destroyed, and so on, until he does not contemplate that Tathāgata, nor does he apprehend that Tathāgata. After he has contemplated the Tathāgata in this way, he successively attains the samādhi of emptiness. 'Good son! This is called the samādhi of the correct mindfulness of the present manifestation of all buddhas.' From this we know that first seeing the physical form of Amitābha Buddha is precisely the buddhānusmṛti-samādhi of contemplating the physical form of the saṃbhoga and nirmāṇa [bodies]. Later attaining the samādhi of emptiness is precisely the buddhānusmṛti-samādhi of contemplating the dharmakāya. Moreover, through this meaning, for all practitioners of contemplation proceeding from coarse to subtle, first performing the contemplation of the physical form and later performing the contemplation of the dharmakāya is the proper sequence of practice.

7.40

Question: What is the reason that among those who attain the buddhānusmṛti-samādhi, the realms they attain are each different? Some see the pure land but do not see the Buddha; some see the Buddha but do not see the pure land; some see the pure land and also see the Buddha; some see the Buddha and the land, and also see the karmic signs of various sentient beings—the good and evil committed throughout their entire lives—all seen within the buddhānusmṛti-samādhi. Are these perceived signs true or false? Furthermore, how are they seen? Please state the scriptural teaching.

7.41

I explain: All practitioners of the Path, without distinction between monastic and lay, if the karmic practices they cultivate do not rely on the holy teachings, are not disciples of the Buddha, but are the retinue of Māra. Not only do they delude and confuse the common people, they are also criminals under the king's law. In their present life, seeking fame and profit, they falsely practice the Buddha's Dharma and deceive foolish persons. In future lives, they will fall into the Avīci hells of the ten directions, harming both themselves and others, destroying the Buddha's Dharma. If there are holy teachings upon which one relies to practice, then this benefits oneself and others, the merits are outstanding, and one will attain liberation forever in this life and other lives. Respectfully inspecting the sixtieth fascicle of the Avataṃsaka Sūtra—or looking at the forty-fifth—the youth Sudhana gave rise to the bodhicitta before Mañjuśrī, and Mañjuśrī told Sudhana: 'Good son! To the south of here there is a land named Rāmāvara. In that country there is a mountain named Saṃgata. In that mountain there is a monk named Guṇamegha. You should go to him and ask about the bodhisattva practices and so forth.' The youth Sudhana went to the land of Rāmāvara, climbed Mount Saṃgata, saw the monk Guṇamegha, and asked about the bodhisattva practices. The monk Guṇamegha expounded for him the Dharma-gate of the buddhānusmṛti-samādhi, briefly stating twenty-five types, saying: 'I have attained the buddhānusmṛti-samādhi gate of pure mind; I have attained the buddhānusmṛti-samādhi gate of adorned and pure lands, raising up all buddha lands which none can destroy; I have attained the buddhānusmṛti-samādhi gate of pure karma, seeing all karmas like images in a mirror; I have attained the buddhānusmṛti-samādhi gate of complete universal illumination, able to see all buddhas and their retinues and their adorned and pure buddha lands.' Sentient beings today, although they are said to attain the buddhānusmṛti-samādhi, because their faculties and practices are shallow, cannot fully attain all the buddhānusmṛti-samādhis. Some attain one; some attain two or three; therefore the realms seen differ in breadth and narrowness. Those who see various karmic signs have attained this buddhānusmṛti-samādhi. Since there is holy teaching, their practice is not false. If anyone reviles them, they are a person who slanders the Dharma. Please consult the holy teachings to dispel doubts.

7.42

Question: Regarding the realms attained in the buddhānusmṛti-samādhi, some see all buddhas, bodhisattvas, and the boundless holy assembly; some see all the buddhas' pure lands and their various adornments. Since there are clear holy teachings, we dare not raise further doubt. However, monastics and laypeople of today, whether men or women, who have never listened or studied throughout their lives, do not know a single phrase of the holy teachings, nor have they practiced the Buddha's Dharma for a long time; or young boys and girls, ignorant of all matters, momentarily entering the bodhimaṇḍa and chanting the Buddha's name with utmost sincerity, immediately claim that they have seen all the buddhas and the holy assembly. This seems like child's play; the Dharma should not be like this. How can it be that while eminent monks and great scholars, cultivating with refined diligence, still fear failing to accomplish it, these young children and ignorant laypeople can all realize the concentration of samādhi? Could it be that this method is false?

7.43

I explain: Monastics and laypeople of today all give rise to this doubt, but when tested against the teachings, what is there to find strange? Consider when the World-Honoured One was in the world, and after the Buddha's extinction when Upagupta delivered disciples, those who attained the fruits of the Path were immeasurable hundred thousands of kotis: some, in a single sitting listening to a sūtra, attained the purity of the Dharma eye; some, upon having their hair shaved, had the holy path manifest before them; some, merely holding a broom and forgetting it, attained the fruit of arhatship; some, a seven-year-old śrāmaṇera, attained liberation in both aspects (ubhatobhāgavimutti); some, being struck on the head with a ball, realized the fruit of the four stages of the path; some, running away and being made to listen, attained the fruit of srotāpanna. These matters seem like child's play. Yet they had already transcended the three realms, severed the two delusions of view and cultivation which are difficult to sever, and realized the four fruits of the śramaṇa which are difficult to realize—how could one not believe this teaching? It is entirely because of the good roots of liberation planted in previous lives: having already practiced this path in the past, in this life momentarily hearing the Dharma and contemplating it, encountering even a slight condition, they are able to attain the Path. According to this Bhadrapāla Sūtra, it says: 'In the latter five hundred years, during the final one hundred years, through the Buddha's spiritual power this scripture of samādhi will be widely circulated, causing all to read, recite, and practice as taught; practicing it is precisely attaining the king of samādhis.' Furthermore, in entering the Buddha's Dharma there are various faculties: if it is contemplating doctrinal principles, setting up questions and answers, understanding the profound tenets of the gradual and sudden, and expounding the true teaching of the half and full [word], one must have cleverness, wisdom, and flowing eloquence; without these superior persons, it is difficult to propagate the subtle purport. If, however, one's mind is undistracted, upright in true mind and straight in practice without much discursive thinking, contemplating the Buddha single-mindedly, one immediately sees the World-Honoured One. Lay men and women or young children who do not begrudge body or life, upon hearing a spiritual friend instruct them to practice buddhānusmṛti, immediately accept it in faith. Focused on mindfulness as taught, without much conceptual deliberation, their minds easily attain concentration; whereas if one has many thoughts and deliberations, samādhi is difficult to accomplish. Therefore, upon entering the bodhimaṇḍa, renowned monks and great masters widely versed in sūtras and treatises do not accomplish the samādhi, while those with little understanding of sūtra texts quickly attain this concentration. From ancient times to the present, when great masters and practitioners of dhyāna wished to learn concentration, they instructed all not to listen to lectures, precisely because those who contemplate meanings mostly have scattered minds. What is strange in this? What doubt is there? However, among what is seen there is the true and the false; one should carefully reflect on it and verify it against the Buddha's teachings.

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釋淨土群疑論 — Classical Chinese