念佛鏡 1
English (machine translation) 1
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Preface to the *Nianfo jing*
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Composed by Yang Jie, the Layman of Non-action (Wuweizi)
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If attachment is not heavy, one is not born in Sahā; if mindfulness is not unified, one is not born in Sukhāvatī. Sahā is a defiled land; Sukhāvatī is a pure land. The lifespan in Sahā has a measure, but the lifespan in that land is immeasurable. Sahā is replete with all sufferings, while that land provides peaceful nurture free from suffering. Sahā turns in the wheel of birth and death according to karma; once one goes to that land, one eternally realizes anutpattika-dharma-kṣānti, and if one vows to deliver sentient beings, one does so freely at will, no longer turned by various karmas. Their purity and defilement, length of lifespan, suffering and joy, and birth and death differ like this, yet sentient beings are blindly unaware—how can this not be lamentable?
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Amitābha is the Lord who receives [beings] into the pure land;
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Śākyamuni Tathāgata is the Master who guides [them] to the pure land. Avalokiteśvara and Mahāsthāmaprāpta are those who assist the Buddha in propagating the transformation. For this reason, in the doctrinal scriptures of the Tathāgata's entire lifetime, he repeatedly and earnestly exhorts rebirth [there]. Amitābha, together with Avalokiteśvara and Mahāsthāmaprāpta, board the great ship of vows to sail across the sea of birth and death, not attaching to this shore, not remaining on that shore, and not staying midstream, taking only crossing over and deliverance as their Buddha-work. Therefore the *Amitābha-sūtra* states: "If a good man or good woman hears of Amitābha and firmly upholds his name, whether for one day or up to seven days, single-mindedly and without distraction, then when that person approaches the end of life, Amitābha and the assembly of holy ones will appear before them. When this person dies, their mind will not be disordered, and they will immediately attain rebirth in the land of Sukhāvatī." Moreover, a sūtra says: "If sentient beings in the ten directions hear my name, remember my land, plant all roots of virtue, and with sincere mind dedicate them, desiring to be born in my land, should they not succeed, may I not attain sambodhi." For this reason, the Impermanence Hall of the Jetavana Vihāra caused sick persons to face west and cultivate the thought of rebirth in the pure land. For Amitābha's light shines universally throughout the dharmadhātu, taking in and never abandoning sentient beings who practice buddhānusmṛti. The holy and the ordinary are of one substance, their capacity and response corresponding: the sentient beings within the minds of all Buddhas are, dust by dust, in Sukhāvatī; the pure land within the minds of sentient beings is, thought by thought, Amitābha. As I observe it from this: those with wisdom easily attain rebirth, because they can sever doubt; those with meditative concentration easily attain rebirth, because they are not scattered; those who uphold the precepts easily attain rebirth, because they stay far from defilements; those who practice giving easily attain rebirth, because they do not have possessiveness; those who practice patience easily attain rebirth, because they harbor no anger; those who practice vigor easily attain rebirth, because they are avaivartika; those who do neither good nor evil easily attain rebirth, because their mindfulness is pure and unified; those who have already committed all evils and whose karmic retribution has already manifested easily attain rebirth, because they feel genuine shame and fear. Even if one has many goods, if one lacks a sincere and faithful mind, lacks a deep mind, and lacks a mind of pariṇāmanā and making vows, one cannot attain the highest level of the highest grade of rebirth.
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Alas! Amitābha is very easy to uphold; the pure land is very easy to go to. If sentient beings cannot uphold it and cannot go there, what can the Buddha do for sentient beings? Committing evil karma leads into the miserable destinies; practicing mindfulness of Amitābha brings rebirth in Sukhāvatī: both are the Buddha's words. For worldly people to worry about falling into hell and yet doubt rebirth—is this not delusion? Dharma Master Huiyuan of the Jin dynasty and the worthy gentlemen of that time, such as Liu Yimin, formed the White Lotus Society at Mount Lu, precisely putting forth their utmost sincerity in this. In the seven hundred years thereafter, not a few monastics and laypeople attained spiritual resonance through their practice; all are seen in the biographies of the pure land. How could they be false? Yet, while books praising and assisting the teachings and contemplations of Amitābha pile up like mountains, only
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the eleven sections of Master Shandao's *Nianfo jing* stand supreme above all. Citing holy words to resolve all doubts, it is like a sun suddenly arriving in a dark room of ten thousand years with boundless light; or like a boat fully prepared for a water journey of a thousand leagues, requiring no self-effort. Were he not a later embodiment of Dharmākara, he could not have reached this point. Recently in the capital I happened to obtain this text. When I read it and showed it to acquaintances, there was none who did not generate faith. Having myself suffered harsh punishment, my awakening to it became even deeper. Intending to propagate it widely, I have therefore composed this preface.
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Composed in the middle month of autumn in the ninth year of Xining (bingchen) [1076 CE].
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Master Lianchi of Yunqi Monastery of the Great Ming dynasty wrote in *Zhuchuang erbi*: "The two masters Daojing and Shandao composed the *Nianfo jing*, taking buddhānusmṛti and setting it against various dharma gates, concluding in all cases: 'If you wish to compare them to the merit of buddhānusmṛti, a hundred thousand myriad kotis of parts cannot equal one.' They can truly be said to possess solid faith and clear discernment, rendering great service to the Pure Land!" Only regarding their chapter addressing the Chan school, which states: "Those who contemplate the mind and those who contemplate the non-arising also, when compared to the merit of buddhānusmṛti, cannot equal one part in a hundred thousand myriad kotis"—students have doubted this. I, however, consider it correct. What is referred to in the 'Fourfold Classifications' as "having Chan but lacking Pure Land" is precisely this. If one merely clings to contemplating the mind and does not believe there is a pure land of Sukhāvatī, or merely clings to non-arising and does not believe there is rebirth in the pure land, one has not comprehended that mind itself is the land and does not know that birth itself is non-arising; this biased view of emptiness is not the Chan of the perfect and sudden. That it is not even as good as someone who, though their understanding of principle is not yet greatly illuminated, has already achieved samādhi through buddhānusmṛti—how is that surprising? As for those who contemplate the mind and wonderfully awaken to their own mind, or contemplate non-arising and attain anutpattika-kṣānti, this is of the very same rank as those who attain the highest level of the highest grade among practitioners of buddhānusmṛti; who then could place one above the other?
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An old edition states:
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(Qidan of the Five Dynasties and Ten Kingdoms; the reign era of Daozong, corresponding to the fourth year of the Jiayou era of Renzong, the fourth emperor of the Great Song.)
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Recorded when a single leaf grew on the auspicious ming plant in the first month of autumn in the fifth year of Qingning, the year of ji-hai [1059 CE].
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Collated in detail by Śramaṇa Faguang, Propagator of the Vinaya, former Platform Bhadanta of East Wutai, of Zhangyi Monastery in Fengsheng Prefecture.
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Collated in detail by Śramaṇa Zhizhao, Grand Master of the Perfect Teaching, Bestowed the Purple [Robe], Acting Grand Protection, Grand Master of Lofty Control.
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Now, the buddhānusmṛti-samādhi is like a bright mirror reflecting the myriad phenomena; the eighty-four thousand [teachings] are like its shadows. The triyāna and five vehicles gain entrance from this. It is indeed the supreme essential of the ocean-treasury, the wonderful gate for proceeding toward the Way! It is like keeping the mother to recognize the child, gaining the root to understand the branches; lifting the head-rope of a net, every mesh moves; pulling the garment, every thread follows along! Therefore, the *Avataṃsaka* uses the metaphor of strings made of lion's sinews on a lute: once a single sound is played, all the remaining strings snap and break! In the world there are a sort of teachers who disparage Amitābha and exclusively encourage [practices for] bodhisattvas, having them uphold dhāraṇīs and cultivate meditative concentration—how great is their error! Outside the West there is no other land of Avalokiteśvara; those coming to respond to the nine grades all lift up lotus pedestals, and the wonderful contemplation of forms and images explains that "this mind is the Buddha." For this reason, Baizhang, Zhijue, and others all opened up the Pure Land and equally exhorted buddhānusmṛti; their words accumulated in ten thousand scrolls, and their writings filled the realm within the seas. But what can especially serve as a golden lancet [to remove the cataracts of] those who disparage it is solely the *Nianfo jing* in eleven sections by the two masters! Divided into eleven sections, it guides the myriad capacities; establishing two or three doubts, it sweeps away all delusions. It may truly be called a precious mirror of buddhānusmṛti for a decadent age, and a splendid mansion for settling the minds of the four classes of disciples!
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It is because of this that Master Yunqi deeply held this book to heart, sighing with admiration at its solid faith and clear understanding, and its great service to the Pure Land; he never voiced a word of objection, but rather brought to light the faults of one-sided views! Old woodblocks contain many corruptions and errors; having now obtained the edition from Guohuan Monastery, I have followed it exclusively to correct them, though I suspect Yang Jie's preface was adopted second-hand. I hope and pray that benevolent scholars of like mind will collate the text again, transmitting it across boundless regions, so that all together may enter the ocean of sarvajña (all-knowledge).
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In the first ten days of the twelfth month in the guichou year of the Enpō era [1674 CE].
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Recorded by a certain companion dwelling east of the river, disciple of Ōtani.
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Compiled together by the śramaṇas Daojing and Shandao.
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Examining it in detail: The fully perfected supreme enlightenment exhausts the ocean of wisdom without bounds; universally responding to the myriad capacities, it breaks through the mountain of confusion and provides a path. The compassionate voice is expounded everywhere, and those who hear it directly realize the three voids in the Way; the wonderful meanings are equally distinguished, and those who enter into faith have their minds illuminated by the eight truths. It dispenses the five vehicles of sudden and gradual, receiving the two kinds of [beings], holy and ordinary. Those who recognize its Way then ascend to the realm of eternal bliss; those who are confused about its purport are forever drowned in the sphere of transmigration. For this reason, the Tathāgata bestowed the Way according to capacity, pointing straight to the West, opening the dharma gate of Sukhāvatī, and revealing the name of the Compassionate Honored One; hence, humans and devas revere it together, and ordinary beings and sages return to it alike. It is the essential ford for entering the Lotus Treasury, the swift shortcut for realizing nirvāṇa; its gate of practice is concise, and its merit is profoundly deep. From antiquity, famous and worthy figures have all relied on buddhānusmṛti: when Huichi and Huiyuan ended their lifespans, jeweled canopies welcomed them; when Daochuo and Daozhen finished their lives, immortal clouds led them away. Whether men or women who manifested auspicious portents, each is hard to recount in detail; whether monks or nuns who were moved by the compassionate light, they are layer upon layer without end; their biographies make this fully clear, so there is no need to record them extensively.
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Now, this *Nianfo jing* illuminates practitioners of buddhānusmṛti so that they permanently sever doubt and confusion! Practicing in accordance with it, one is sure to exit the wheel of suffering. Weighing and discerning doubts is explained below; in all there are eleven sections, which readers may examine in detail.
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1. Section on Exhorting and Promoting Buddhānusmṛti; 2. Section on Self-Power and Other-Power; 3. Section on Gaining Benefit through Buddhānusmṛti; 4. Section on Having Already Attained Rebirth; 5. Section on Weighing the Merit; 6. Section on Weighing the Blessings of Abstinence; 7. Section on Incurring Transgression through Doubt and Slander; 8. Section on Vows and Testimonial Teachings; 9. Section on Broadly Gathering the Various Teachings; 10. Section on Resolving All Doubts (subdivided into six sections); 11. Section on Buddhānusmṛti Exiting the Three Realms.
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Section 1: Exhorting and Promoting Buddhānusmṛti
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Now, the Buddha is the Great Teacher of the three realms, the Compassionate Father of the four forms of birth. For those who take refuge and have faith, sins [numerous as] sands of the Ganges are extinguished; for those who recite his name, merit and blessings are immeasurable. Whenever one wishes to practice buddhānusmṛti, one must arouse faith; if one lacks faith, one will vainly gain nothing. Therefore the sūtra states: "Thus" is the mark of faith. Faith is the initial tenet for entering the Way; wisdom is the ultimate marvelous method. At first uttering "thus" is faith; later stating "faithfully practice" is wisdom. Therefore the *Amitābha-sūtra* says: "If there are those who have faith, they should make the vow to be born in that land." This is where our original teacher Śākyamuni exhorted faith. That sūtra also states: "You should believe this praise of inconceivable merit." This is where the Buddhas of the six directions exhorted faith. Moreover, a sūtra states: "Accord with this sūtra, and through faith one gains entrance." This is where the *Saddharmapuṇḍarīka-sūtra* exhorted faith. It also states: "If a person plants roots of virtue, if they doubt, the flower will not open; for those whose faithful mind is pure, when the flower opens they immediately see the Buddha." This is where the *Daśabhūmika-vibhāṣā* (*Shizhu lun*) exhorted faith. Furthermore: "If a person has no trust, they cannot be established; a carriage without collar-bars cannot move." This is where non-Buddhist writings exhorted faith. Also: "If there is faith, the principle spoken accords [with truth]; when it accords, the way of teacher and disciple is accomplished; whether a sūtra is extensive or concise, without faith it is not transmitted." This is where Dharma Master Sengzhao exhorted faith. Preceptor Daxing said: "The dharma gate of buddhānusmṛti does not ask whether one is monastic or lay, male or female, noble or base, poor or rich—it only requires having faith." This is where Preceptor Daxing exhorted faith.
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A question asks: "Since you speak of faith, it is not yet known what dharma one should believe in?"
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The answer states: "The meaning of faith is: believing that, according to what the sūtras explain, through buddhānusmṛti one is certain to be reborn in the pure land; believing that through buddhānusmṛti all sins are definitely eradicated; believing that through buddhānusmṛti one will certainly obtain the Buddha's verification; believing that through buddhānusmṛti one will certainly obtain the Buddha's protection; believing that through buddhānusmṛti, when one approaches the end of life, the Buddha will personally come to welcome them; believing that through buddhānusmṛti, without asking about [the kinds of] sentient beings, all persons of identical faith will attain rebirth; believing that through buddhānusmṛti, upon rebirth in the pure land, one will certainly obtain the thirty-two marks; believing that through buddhānusmṛti, upon rebirth in the pure land, one will certainly abide on the stage of non-retrogression; believing that through buddhānusmṛti, upon rebirth in the pure land, one will certainly attain sovereignty, joy, and adornment; believing that through buddhānusmṛti, upon rebirth in the pure land, one will certainly attain the deathless realm; believing that through buddhānusmṛti, upon rebirth in the pure land, one will companion solely with all bodhisattvas; believing that upon rebirth in the pure land one will never again be separated from the Buddha; believing that upon rebirth in the pure land one will be apparitionally born upon a lotus dais; believing that Amitābha Buddha is presently expounding the Dharma; and believing that upon rebirth in the pure land one will not fall into the three destinies and hells. For these reasons one is directed to buddhānusmṛti. Reciting the Buddha's name for a single breath, according to the Guan jing, definitely eradicates the grave sins of birth and death of eighty billion eons, and further gains subtle and wondrous merit of eighty billion eons; for this reason faith is encouraged. Therefore, Preceptor Daxing directs practitioners of buddhānusmṛti: when the mind exclusively has faith in the Buddha, the Buddha knows it, because the Buddha possesses the telepathic knowledge of others' minds; when the mouth exclusively recites the Buddha's name, the Buddha hears it, because the Buddha possesses the divine ear; when the body exclusively reveres the Buddha, the Buddha sees it, because the Buddha possesses the divine eye. This is the place where Preceptor Daxing encourages faith in buddhānusmṛti. Furthermore, a faithful mind is likened to planting a fruit tree deeply: because the tree's roots are deep, it is unmoved by the blowing wind, and later it bears fruit to relieve people's hunger and thirst. The person of buddhānusmṛti is also like this: they must rely on deep faith to reach the western direction, attain equal sambodhi, and broadly relieve perils and distress. If one lacks faith, one will gain nothing in vain. Thus a sūtra says: 'Once a bodhisattva of the ten abodes arouses a faithful mind and practices buddhānusmṛti, even if thereafter they encounter evil conditions and lose their body and end their life, they would rather die immediately than regress in faith.' Therefore the Vimalakīrti-sūtra says: 'Deep faith is firm and solid like vajra; the jewels of the Dharma shine universally like raining ambrosia.' Practitioners of buddhānusmṛti must have deep faith.
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"Furthermore, the Treatise on the Sutra of Immeasurable Life states: 'In buddhānusmṛti there are five kinds of gates. What are the five? First is the gate of prostration: the bodily karma is dedicated to prostrating to Amitābha Buddha. Second is the gate of praise: the vocal karma is dedicated to reciting the name of Amitābha Buddha. Third is the gate of aspiration: with all the merit of prostrating and mindful recitation, one exclusively aspires to seek rebirth in the realm of Sukhāvatī. Fourth is the gate of contemplation: walking, standing, sitting, or lying down, one solely engages in contemplating Amitābha Buddha, to quickly be reborn in the pure land. Fifth is the gate of pariṇāmanā: solely with the merit of buddhānusmṛti and prostrating to the Buddha, one solely aspires to be reborn in the pure land and quickly accomplish unsurpassed bodhi.' This is the gate of buddhānusmṛti in the Treatise on the Sutra of Immeasurable Life. Furthermore, that treatise says: 'There are four kinds of practice. What are the four? First is prolonged practice: from the moment one first arouses the mind of buddhānusmṛti until one achieves rebirth in the pure land and attains Buddhahood, one never regresses. Second is respectful practice: facing directly toward the west, with dedicated thought without shifting. Third is uninterrupted practice: exclusively practicing buddhānusmṛti without any other miscellaneous goods intervening, and also without the miscellaneous evils of greed, anger, and defilement intervening. Fourth is non-residual practice: without other miscellaneous goods intervening. Why so? Cultivating the path through miscellaneous goods takes many eons to accomplish because it relies on self-power; exclusively practicing buddhānusmṛti for one day or seven days immediately brings rebirth in the pure land, dwelling in the stage of non-retrogression, and quickly accomplishing unsurpassed bodhi, because one rides upon the power of Amitābha Buddha's original vow and quickly achieves success; hence it is called non-residual practice.' Moreover, according to those who diligently practice buddhānusmṛti in the Guan jing: 'For the highest level of the highest grade, if there are sentient beings who aspire to be reborn in that land, by generating three kinds of minds they are immediately reborn. What are the three? First is the sincere mind; second is the deep mind; third is the mind of dedication and aspiration. Those who possess these three minds will certainly be reborn in that land.' What is the sincere mind? The bodily karma is dedicated to prostrating to Amitābha Buddha, the vocal karma is dedicated to reciting Amitābha Buddha's name, and the mental karma is dedicated to faith in Amitābha Buddha, until one is reborn in the pure land; and from attaining Buddhahood onward, regression never arises; hence it is called the sincere mind. The deep mind is truly generating faith, exclusively being mindful of the Buddha's name, vowing to be reborn in the pure land with attaining Buddhahood as the ultimate goal, and never doubting again; hence it is called the deep mind. The mind of dedication and aspiration is dedicating all merit of prostration and mindfulness, exclusively aspiring to be reborn in the pure land and quickly accomplish unsurpassed bodhi; hence it is called the mind of dedication and aspiration. This is the method for the highest level of the highest grade in the Guan jing. Furthermore, the Mañjuśrī Prajñā Sūtra states: 'Without contemplating the physical marks, exclusively recite the name, practicing the one-practice samādhi. Wishing to quickly attain Buddhahood, one also practices this one-practice samādhi; wishing to be endowed with all-knowledge, one also practices the one-practice samādhi; wishing to see the Buddha, one also practices the one-practice samādhi; wishing to quickly be reborn in the pure land, one also practices the one-practice samādhi.' This is the method of buddhānusmṛti for rebirth in the Mañjuśrī Prajñā Sūtra.
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"Furthermore, the Amitābha-sūtra says: 'Śāriputra, if there is a good man or good woman who hears of Amitābha Buddha and upholds the name, whether for one day, or two days, or even seven days, single-mindedly without distraction, when that person approaches the end of life, Amitābha Buddha together with the assembly of holy beings will appear before them. When this person dies, their mind will not be confused, and they will immediately attain rebirth in Amitābha Buddha's Sukhāvatī realm.'"
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The question asks: "If practicing buddhānusmṛti for one day brings rebirth in the pure land, why would seven days be needed?"
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The answer states: "Both one day and seven days refer to attaining rebirth in the pure land when approaching the end of life: if swift, it takes one day; if slow, it takes seven days. This is the method of rebirth of the highest grade in the Amitābha-sūtra. Furthermore, according to the Guan jing: 'As for the lowest level of the lowest grade, there may be sentient beings who commit unwholesome karma—the five heinous acts and the ten unwholesome deeds—being endowed with all unwholesome things. Because of evil karma, such foolish persons ought to fall into the evil destinies, pass through many eons, and endure boundless suffering. When such a foolish person approaches the end of life, meeting the teaching of a good friend, they recite Amitābha Buddha for ten breaths, their sins are eradicated, and they attain rebirth.' This is the method for the lowest level of the lowest grade in the Guan jing. Furthermore, the Sutra of Immeasurable Life says: 'Even with a single thought-moment, one is immediately reborn in the pure land.' These are all methods for rebirth of the lowest grade."
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The question asks: "With the same buddhānusmṛti, why do one thought-moment or ten thought-moments yield the lowest level of the lowest grade, while one day or seven days attain the highest level of the highest grade?"
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The answer states: "With one thought-moment or ten thought-moments, because the count of recitations is few, the merit is also small; therefore it is the lowest level of the lowest grade. With one day or seven days, because the count of recitations is many, the merit is also great; therefore it is the highest level of the highest grade. Furthermore, one thought-moment or ten thought-moments is an analogy for those who arouse the mind late; one day or seven days is an analogy for those who arouse the mind early. Therefore, whether in one thought-moment, ten thought-moments, one day, or seven days, one is immediately reborn in the pure land, abides in the stage of non-retrogression, and proceeds straight to unsurpassed bodhi.
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"Furthermore, buddhānusmṛti is likened to the crying sound of a child: when the parents hear it, they come rushing to save it; if it is hungry they give it food, if it is cold they give it clothing, and if it is hot they give it coolness. This is the parents' power, not the child's capability. The practitioner of buddhānusmṛti is also like this: only knowing to be mindful of the Buddha, the Buddha in great compassion responds to the sound and immediately rescues them; all karmic transgressions the Buddha eradicates for them, all illnesses the Buddha cures for them, and all obstacles the Buddha brushes away for them, just like parents raising a child. Thus the Saddharmapuṇḍarīka-sūtra says: 'All sentient beings are my children, and I am their father. Burnt by the manifold sufferings of accumulated eons, I rescue and extract them all, causing them to leave the three realms.' Practitioners of the path must diligently practice buddhānusmṛti. The Vimalakīrti-sūtra says: 'Wishing to eliminate afflictions, one should cultivate right mindfulness.'"
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Section Two: The Gate of Self-Power and Other-Power
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The question asks: "Discussing the various Dharma gates, their number is boundless. Which teachings are self-power, and which teachings are other-power?"
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The answer states: "Although the Tathāgata taught eighty-four thousand Dharma gates, only the single gate of buddhānusmṛti is other-power; all other gates of cultivating the path are self-power."
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Again it is asked: "According to the Buddha's scriptural teachings, when is cultivation of the path by self-power accomplished? When does cultivation of the path by other-power reach maturity?"
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The answer: "As for self-power, according to the Buddha's scriptural teachings, from first generating the mind, passing through one great asaṃkhyeya eon, one only reaches the first bhūmi; then passing through another great asaṃkhyeya eon of cultivating the path up to a bodhisattva of the eighth bhūmi, this is all self-power. As for other-power, according to the Amitābha-sūtra of the buddhānusmṛti Dharma gate, if swift it takes one day, and if slow it takes seven days: by reciting Amitābha Buddha and attaining rebirth in the pure land, one is immediately a bodhisattva of the eighth bhūmi. Why so? Because one rides upon the power of Amitābha Buddha's original vow. In the Amitābha-sūtra it says: 'The sentient beings who are born there are all avaivartika.' Since they are avaivartika, they are immediately bodhisattvas of the eighth bhūmi."
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Again it is asked: "What are self-power and other-power like?"
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The answer states: "An analogy for self-power is like a young child who is only three years old. His house is a thousand leagues away from the capital, yet he is sent to go to the capital on his own on foot to seek an official post; there is no way he can arrive. Why is this? Because he is too young. Cultivating the path through other gates is also like this: one must cultivate the path for many kalpas to achieve it. Just as the child cannot arrive in the capital by his own power because of relying on self-power. As for what is called other-power, it is like the young child who, though small, relies on the power of his parents and carriages drawn by elephants and horses, and before long arrives in the capital and obtains an official post. Why is this? Because of relying on other-power. Cultivating the path through buddhānusmṛti is also like this: when one is about to approach the end of life, one relies on the power of Amitābha's vows, and in the space of a single thought-moment one attains rebirth in the west and obtains the stage of non-retrogression. This is just like parents taking an elephant or horse carriage carrying the child, who before long arrives in the capital and seeks and obtains an official post. Furthermore, self-power is like a poor person hiring himself out as a hired laborer to another poor family; though he uses much exertion, he earns very little money. Cultivating the path through other gates is also like this: one expends very much effort, but the merit is exceedingly small, just like hiring oneself out to a poor family. Furthermore, other-power is like hiring oneself out to the royal household; one expends very little effort, but obtains immeasurable wealth. Why is this? Because of relying on the king's power. Buddhānusmṛti is also like this: because of relying on the Buddha's vow-power, one expends very little effort, yet the merit is boundless; single-mindedly practicing buddhānusmṛti for one day or seven days, one is swiftly reborn in the pure land and early realizes unexcelled bodhi, just like hiring oneself out to the royal household. Furthermore, concerning self-power and other-power: it is like an ant clinging to a winged bird, and the ant is thereby brought to Mount Sumeru; the ant ascends on high and experiences various pleasures. Ordinary persons practicing buddhānusmṛti are also like this: relying on the Buddha's vow-power, they are swiftly reborn in the west and experience various pleasures, just as an ant relies on the power of a winged bird to ascend the mountain—this is other-power. Cultivating the path through other gates is like an ant climbing the mountain by its own power and unable to arrive—this is self-power. Self-power is like a frog; other-power is like a great dragon. If frogs bite onto the dragon's scales, the dragon carries the frogs and swiftly enters the great sea; because of buddhānusmṛti, sentient beings are swiftly brought to the west. Furthermore, self-power is like an ordinary person whose legs and feet are injured and cannot walk swiftly. Other-power is like a wheel-turning sage king soaring through empty space and traveling to the four continents because of relying on the power of the wheel treasure. Relying on the Buddha's vow-power is also like this: in the space of a single thought-moment, one immediately attains rebirth in the west and abides in the stage of non-retrogression. Cultivating the path through other gates is like walking on foot on dry land; cultivating the path through buddhānusmṛti is like boarding a boat on a water route: the mileage covered is enormous and effortless. Rebirth through buddhānusmṛti is also like this: one expends very little effort and early realizes bodhi. Because the Dharma gate of buddhānusmṛti relies on the power of Amitābha's original vows, one swiftly achieves buddhahood, surpassing the other gates hundreds of thousands of myriad times."
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Section 3: The Gate of Attaining Benefits through Buddhānusmṛti
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Question: "Recalling Amitābha and attaining rebirth in the sublime pure land—in total, how many benefits are reckoned to be attained?"
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The answer states: "According to the collection by Ācārya Shandao, the practice of buddhānusmṛti has a total of twenty-three kinds of benefits. What are they? First, the benefit of eradicating heavy karmic hindrances; second, the benefit of being gathered and embraced by radiant light; third, the benefit of being protected and kept in mind by the Great Master; fourth, the benefit of the hidden assistance of bodhisattvas; fifth, the benefit of the protection of all buddhas; sixth, the benefit of defense by the eight classes [of beings]; seventh, the benefit of an accumulation of jewel-like merit; eighth, the benefit of extensive learning and wisdom; ninth, the benefit of not retrogressing from bodhi; tenth, the benefit of beholding the Great Hero; eleventh, the benefit of invoking the sages who come to welcome [the practitioner]; twelfth, the benefit of being illumined and touched by compassionate light; thirteenth, the benefit of being jointly praised by holy companions; fourteenth, the benefit of being jointly welcomed by holy companions; fifteenth, the benefit of riding through empty space by spiritual penetrations; sixteenth, the benefit of an extraordinary bodily appearance; seventeenth, the benefit of a lifespan of long kalpas; eighteenth, the benefit of attaining rebirth in an exalted place; nineteenth, the benefit of seeing the assembly of sages face-to-face; twentieth, the benefit of constantly hearing the wondrous Dharma; twenty-first, the benefit of realizing anutpattika-dharma-kṣānti; twenty-second, the benefit of traveling to serve [buddhas of] other directions and receiving prophecies; twenty-third, the benefit of returning to one's original realm and attaining dhāraṇī. These are the benefits in the Nianfo ji by Ācārya Shandao of the Western Capital.
1.44
"Furthermore, according to Preceptor Daxing, buddhānusmṛti has a total of ten benefits. What are the ten? First, the Buddha's power; second, it is easy to practice; third, the merit is supreme; fourth, supreme joy for oneself and others; fifth, swiftly getting to see the Buddha; sixth, definitely attaining non-retrogression; seventh, definitely being reborn in Sukhāvatī; eighth, never again being separated from the Buddha; ninth, a long lifespan; tenth, being no different from the sages.
1.45
"Furthermore, according to the various sūtras, rebirth through buddhānusmṛti has a total of thirty benefits. What are they? First, eradicating all sins; second, boundless merit; third, supreme among the teachings of all buddhas; fourth, jointly certified by all buddhas; fifth, jointly protected by all buddhas; sixth, all buddhas of the ten directions jointly urge faith and mindfulness; seventh, all illnesses are entirely removed through buddhānusmṛti; eighth, at the time of approaching the end of life, the mind is not deranged; ninth, the single practice of buddhānusmṛti subsumes manifold practices; tenth, at the time of the end of life, the Buddha comes in person to welcome [the practitioner]; eleventh, using little effort to swiftly be reborn in the pure land; twelfth, transformation-birth within a lotus flower pedestal; thirteenth, a golden-colored body; fourteenth, a long lifespan; fifteenth, eternal life without death; sixteenth, a body possessing radiant light; seventeenth, possessing the thirty-two marks; eighteenth, obtaining the six spiritual penetrations; nineteenth, attaining anutpattika-dharma-kṣānti; twentieth, constantly seeing all buddhas; twenty-first, being companions together with all bodhisattvas; twenty-second, incense, flowers, and music making offerings during the six periods; twenty-third, clothing and food appearing naturally without end for long kalpas; twenty-fourth, effortlessly advancing along the path straight to bodhi; twenty-fifth, constantly retaining youth with no marks of aging; twenty-sixth, constantly remaining robust with no time of illness; twenty-seventh, never again falling into the three destinies or the hells; twenty-eighth, sovereignty over rebirth; twenty-ninth, constantly hearing the wondrous Dharma day and night during the six periods; thirtieth, abiding in the stage of non-retrogression. These, relying on the various sūtras, are the thirty benefits in total from rebirth in the pure land through buddhānusmṛti.
1.46
"Furthermore, according to the text of the Nirvāṇa-sūtra: 'There were five hundred bandits who engaged in robbery in the wilderness. After King Prasenajit captured them, he gouged out both of their eyes, cut off their hands and feet, and threw them into a pit. At that time, one among the bandits had previously heard from the Buddha that reciting the Buddha's name saves people from distress and suffering. He then taught them in turn, and with one mind they recited the Buddha's name. At that moment, the bandits jointly made a vow and called the Buddha's name three times; their eyes were restored and their hands and feet became as before.' From this, we know that the benefits of buddhānusmṛti are inconceivable. Furthermore, that sūtra states: 'In the country of India, there was an upāsikā who faithfully revered the Three Jewels and always took pleasure in making offerings to all the sangha. Among them was a monk whose body suffered from a severe illness. A fine physician examined him and said that human meat must be made into a broth, and by consuming it his illness would be cured. At that time, because the upāsikā revered the Three Jewels, she cut off flesh from her body to offer to the monk. After the monk consumed it, his illness was cured. The wounds on the upāsikā's body were painful and agonizing, beyond endurance. She immediately recited the Buddha's name, and the pain and agony were completely removed, and the wounds on her body were restored as before.' From this, we know that the benefits of buddhānusmṛti are inconceivable.
1.47
"Furthermore, according to the Candrapradīpa-samādhi-sūtra, it says: 'Not only are bodily wounds restored, but with regard to all distress, pain, and afflictions of illness, if one single-mindedly practices buddhānusmṛti, the suffering of illness is completely removed.' Therefore that sūtra states: 'If one encounters a severe illness near death, pressed by suffering and agony with no remedy, if one does not abandon buddhānusmṛti-samādhi, all suffering of illness will be entirely removed.' Therefore, when Ācārya Shandao and Preceptor Daxing were alive, there were several sick people whose illnesses were completely cured by practicing buddhānusmṛti; as for the rest who were cured of various illnesses through buddhānusmṛti, they are immeasurable and boundless, beyond full description. Not only are illnesses cured by practicing buddhānusmṛti, but recently in this place there were people who recited the Buddha's name and repeatedly elicited several grains of relics, to which they constantly make offerings. Hence we know that the benefits of buddhānusmṛti are difficult to conceive."
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Section 4: The Gate of Those Who Have Already Attained Rebirth
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Question: "According to the Amitābha-sūtra, it says: 'Whether already reborn, currently reborn, or yet to be reborn.' Above, although practicing the recitation of Amitābha has been encouraged, it is not yet known how many are said to be reborn at present, and whether people have actually attained rebirth or not?"
1.50
The answer states: "According to the Pure Land sūtras, it says: 'In the Sahā world, there are already sixty-seven hundred million non-retrogressing bodhisattvas who have attained rebirth through reciting Amitābha; the same is true of the lands in other directions, where those who have attained rebirth are immeasurable and boundless.' Furthermore, according to the Avataṃsaka-sūtra, it says: 'The monk Megha practiced buddhānusmṛti of Amitābha and was reborn in the pure land.' Furthermore, according to the Amitābha-sūtra, Ānanda, Śāriputra, and others heard what the Buddha taught, rejoiced, faithfully accepted it, and immediately attained rebirth. Furthermore, according to the Guan jing, Vaidehī and her five hundred court ladies practiced buddhānusmṛti of Amitābha and were reborn in the pure land; they were neither bodhisattvas nor śrāvakas who attained rebirth.
1.51
"Furthermore, in recent times, in the Northern Capital there was the person Dhyāna Master Daochuo, and there were Vinaya masters; and in the Western Capital, Ācārya Shandao, Dharma Master Huaigan, Preceptor Daxing, together with Monk Fahui and others, several hundred monks in all, practiced buddhānusmṛti of Amitābha and attained rebirth in the pure land. Not only did monks attain rebirth, but in the Western Capital, the Eastern Capital, and other places, there were several nuns who attained rebirth in the pure land; not only did nuns attain rebirth, but in the Western Capital, the Eastern Capital, and other places, there were also several white-robed virtuous laymen and upāsikās who practiced buddhānusmṛti of Amitābha and, when approaching the end of life, had auspicious manifestations and were reborn in the pure land. Such categories cannot be fully described, as found in the Biographies of Rebirth (Wang sheng zhuan). These are those who have already attained rebirth; the Dharma gate of buddhānusmṛti is a teaching practiced in common by ordinary persons, followers of the two vehicles, and all bodhisattvas."
1.52
Section 5: The Gate of Evaluating Merit
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Question: "According to the Amitābha-sūtra: 'One cannot attain rebirth in that land with few roots of goodness, merit, and causal conditions.' We do not know what constitutes few roots of goodness, and what constitutes many roots of goodness?"
1.54
The answer states: "Among the eighty-four thousand Dharma gates of the Tathāgata, when compared to the Dharma gate of buddhānusmṛti, all other miscellaneous good deeds are 'few roots of goodness'; only the single gate of buddhānusmṛti constitutes 'many roots of goodness and abundant merit.' How is this known? According to the Guan jing, a person of the lowest level of the lowest grade who accomplishes ten recitations is immediately reborn in the pure land; reciting the Buddha's name a single time definitely eradicates the sins of birth-and-death of eighty hundred million kalpas. Since a single thought-moment can eradicate the sins of birth-and-death of eighty hundred million kalpas, it is clear that one also obtains the wondrous merit of eighty hundred million kalpas. Therefore, we know that the single practice of buddhānusmṛti is indeed 'many roots of goodness.' Furthermore, all other miscellaneous good deeds are self-power, and those who practice them achieve success only after many kalpas; cultivating the path through buddhānusmṛti relies on the power of Amitābha's original vows, so swiftly in one day, or slowly in seven days, one is reborn in the pure land and abides in the stage of non-retrogression. Therefore, the Amitābha-sūtra states: 'If there is a good man or good woman who hears spoken of Amitābha and upholds his name, whether for one day, or two days, ... or up to seven days, single-mindedly and undisturbed, when that person's life is approaching its end, Amitābha and the assembly of sages will appear before them. When this person dies, their mind will not be deranged, and they will attain rebirth in Amitābha's land of Sukhāvatī.' Therefore, we know that the single practice of buddhānusmṛti is indeed 'many roots of goodness and abundant merit.'"
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Question: "A single utterance of the Buddha's name can eradicate the transgressions of birth and death for eighty kotis of kalpas. How much is a kalpa?"
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Answer: "A kalpa cannot be counted to define it. According to the teachings, take a stone forty li thick and forty li in length and breadth. In the Trāyastriṃśa Heaven there are celestial garments whose weight is one part of three zhu; taking such a celestial garment of three zhu, wipe it once every three years until the stone is completely worn away into fine dust—this constitutes one great kalpa. Suppose a person has widely committed transgressive deeds—either killing, stealing, sexual misconduct, false speech, divisive speech, harsh speech, covetousness, anger, wrong views, the five heinous sins, unfilial conduct, and slandering the Mahāyāna—all such evil deeds that cause him to fall into hell for eighty kotis of kalpas. If he recites the Buddha's name, the transgressions of birth and death are all extinguished, and in return he obtains the wondrous merits of eighty kotis of kalpas. Thus one knows that the single practice of buddhānusmṛti is [an abundance of] good roots and [an abundance of] blessings and virtues. Furthermore, calculating the number of kalpas: ten thousand kalpas make one myriads of kalpas, a hundred thousand kalpas make one koti of kalpas, and from ten kotis of kalpas up to eighty kotis of kalpas of merit. There are people who recite Amitābha Buddha a hundred thousand times in a day, or someone who recites two hundred thousand times in a day. According to the Amitābha-sūtra, reciting the Buddha's name for one day or seven days yields merit that is immeasurable and limitless; owing to abundant merit, one attains rebirth in the pure land. Attaining rebirth in the pure land, one is already a bodhisattva of the eighth ground or above. Therefore, in the Amitābha-sūtra, all the Buddhas of the ten directions together praise it as inconceivable. Other miscellaneous wholesome deeds have boundaries that can be conceived and numbers that can be calculated, hence they are called few good roots and are conceivable; the merits of buddhānusmṛti are vast and limitless, beyond what the mind can conceive and beyond what the mouth can discuss, and therefore the sūtra calls them inconceivable. Thus one knows that the single practice of buddhānusmṛti constitutes abundant good roots, which cannot be matched by any other good roots.
1.57
"Furthermore, comparing the merits of buddhānusmṛti, they are divided into three grades: first, comparing a single mindfulness; second, comparing ten mindfulnesses; third, comparing mindfulness for one day to seven days. According to the Guan jing, a single utterance of the Buddha's name eradicates the transgressions of birth and death for eighty kotis of kalpas, and in return one obtains the wondrous merits of eighty kotis of kalpas. The merit of only a single kalpa is already inconceivable, how much more so for a hundred kalpas? The merit of a hundred kalpas is already inconceivable, how much more so for a thousand kalpas? The merit of a thousand kalpas is already inconceivable, how much more so for ten thousand kalpas? The merit of ten thousand kalpas is already inconceivable, how much more so for a koti of kalpas? Up to the merit of eighty kotis of kalpas, its number cannot be known, hence it is called inconceivable merit. Therefore, in the Guan Wuliangshou jing, one who widely committed the five heinous sins and the sin of slandering the Vaipulya sūtras, at the time of death, utters Amitābha Buddha ten times and is immediately reborn in the pure land. This is the method of the lowest level of the lowest grade. The merit of a single mindfulness is already immeasurable, how much more so for two mindfulnesses, up to ten mindfulnesses? According to the Guan jing, if a person slandered the Vaipulya sūtras, misappropriated the permanent property of the Saṅgha, widely broke all precepts, and completely committed all worldly evil deeds, at the time of death, by the merit of reciting Amitābha Buddha with a single utterance, all the transgressive deeds committed are completely eradicated, and he attains rebirth in the pure land. Therefore, the sūtra says: 'Within a single mindfulness, the transgressions of birth and death for eighty kotis of kalpas are eradicated.' This is the method of the middle level of the lowest grade."
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Question: "Since the transgressive obstacles are numerous, why can reciting the Buddha's name for ten utterances eradicate the transgressions of many kalpas?"
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Answer: "Ten utterances of the Buddha's name can certainly eradicate the transgressions of many kalpas. How is this known? To explain with an analogy: it is like someone who accumulates firewood for a thousand days and sets a fire to burn it; without half a day passing, the firewood is completely burned up. Transgressive deeds and defilements are like the firewood, and the merits of buddhānusmṛti are like a fierce fire; transgressive obstacles from immeasurable kalpas are all extinguished by the merit of reciting Amitābha Buddha for ten utterances. Furthermore, transgressive obstacles are like a dark room, and buddhānusmṛti is like a bright lamp; as soon as a bright lamp shines in a dark room of a thousand years, the darkness is entirely removed. The merits of buddhānusmṛti are also like this: transgressive obstacles from immeasurable kalpas are all extinguished by the merit of reciting Amitābha Buddha. Thus one knows that buddhānusmṛti can certainly eradicate the transgressions of many kalpas. Therefore, the Guan jing says: 'Because you have called upon the Buddha's name, all your transgressions are extinguished, and I have come to welcome you.'"
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"Furthermore, the merit of ten utterances of the Buddha's name is already boundless, how much more so when someone can recite Amitābha Buddha a hundred thousand times in a day, or someone who can recite Amitābha Buddha two hundred thousand times in a day? The merit of reciting the Buddha's name for one day is already boundless, how much more so the merit of reciting the Buddha's name for two days, up to seven days? According to the Amitābha-sūtra, at the time of death, as quickly as one day or as late as seven days, by reciting the Buddha's name one is immediately reborn in the pure land. It also says: 'All sentient beings born there are avaivartika.' That is, they are bodhisattvas of the eighth ground. This is the method of the highest level of the highest grade. How is this known? By analogy, it is like the households of the world: those with much wealth and treasure make up the highest of the high households, while those with little wealth and treasure make up the lowest of the low households. Those with the most merit from buddhānusmṛti are born into the pure land in the highest of the high grade; those with the least buddhānusmṛti are in the lowest of the low grade. Although the Tathāgata spoke of the wholesome merits of the eighty-four thousand dharma-gates, only the single gate of buddhānusmṛti is the supreme teaching. Although the Tathāgata spoke of various wholesome merits, only the single practice of buddhānusmṛti constitutes abundant good roots and abundant blessings and virtues. Other miscellaneous wholesome deeds, compared to buddhānusmṛti, are all few good roots and few blessings and virtues; the dharma-gate of buddhānusmṛti truly cannot be matched by any other gate. Thus one knows that the single gate of buddhānusmṛti is [an abundance of] good roots and [an abundance of] blessings and virtues."
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- 念佛鏡 — Classical Chinese