念佛鏡 2

English (machine translation) 2

Language: English

2.1

Tenth: The Door of Resolving Doubts of the Multitude

Question: "Regarding all doubts that exist, please resolve and sever them. As the Prajñā[-pāramitā-sūtra] says: 'If one sees me by form or seeks me by sound, this person walks a heterodox path and cannot see the Tathāgata'—why is it that by mindfulness of Amitābha Buddha and rebirth in the pure land, one is able to see the Tathāgata?"

2.3

Answer: "The reason the Prajñā[-sūtra] refutes [it, saying that] one does not see the Tathāgata, is that [regarding] grasping at marks and sounds, one solely seeks for person and self, and does not seek rebirth or unsurpassed bodhi; therefore one merely walks a false path and does not see the Tathāgata. In the Contemplation Sūtra, the Amitābha-sūtra, and so forth, one ought to give rise to mindful contemplation and exclusively recite the name, not seeking person or self, but solely seeking intending to be reborn in the pure land and swiftly realize unsurpassed bodhi; this is called the correct path, and one attains seeing the Tathāgata. If viewed in relation to the dharmakāya, formlessness is correct, while form, marks, and sounds, if grasped at, are false—this is addressed to bodhisattvas of the tenth ground and above. In the Contemplation Sūtra and the Amitābha-sūtra, contemplating a single mark or auspicious sign and hearing the name enables one to see the saṃbhogakāya Tathāgata—this is addressed to ordinary beings, the two vehicles, and minor bodhisattvas. If viewed in relation to the saṃbhogakāya, contemplating the Buddha and reciting the name are regarded as correct, while formlessness is false; if addressed to the dharmakāya, whatever there is, one discusses formlessness. Furthermore, when the Prajñāpāramitā-sūtra was spoken, the World-Honoured One had previously gone to the Trāyastriṃśa heavens to teach the Dharma for his mother. At that time, when the World-Honoured One first came down from heaven to Jambudvīpa, Subhūti recollected the World-Honoured One, entered samādhi, and contemplated the Buddha, and so he was the very first to arrive. At that time there was a goddess who, not understanding the reason, was the first to see the World-Honoured One [with physical eyes]. Having seen the Buddha, the woman then asked the Buddha: 'Am I the very first to see the Buddha or not?' The World-Honoured One said: 'You see me later.' The goddess said: 'When I first arrived, not a single person had come to see the Buddha; why am I later?' The World-Honoured One spoke to her: 'Subhūti previously entered samādhi, eliminated person and self, and contemplated and saw the dharmakāya before you, goddess; therefore he was the first to see me.' Because the woman gave rise to a mind of person and self and contemplated my physical body, she was later to see me. In response to that goddess, the World-Honoured One spoke the verse: 'If one sees me by form, or seeks me by sound, this person walks a false path and cannot see the Tathāgata.' This verse was addressed to outsiders and was beneficial at that time; it does not obstruct matters of future eras, and is not the same as the Contemplation Sūtra. Furthermore, the Prajñā[-sūtra] was meant to refute the outsiders' reckoning that the four great elements and five aggregates are permanent, their reckoning form to be a self, and their reckoning sound to be a self; for this reason the Prajñāpāramitā-sūtra refutes those outsiders, [saying they] do not see the Tathāgata. Now, relying on the Contemplation Sūtra and the like, we speak of the gate of revulsion, vowing to depart from birth and death, swiftly be reborn in the pure land, and quickly realize bodhi, without contemplating marks of a self, and thus one sees the Tathāgata; it is not the same as the Prajñā[-sūtra]."

2.4

Question: "The Treatise on Rebirth says: 'Women, those with deficient sense organs, and the lineage of the two vehicles are not reborn.' Why, then, does the Contemplation Sūtra say that Vaidehī and her five hundred female attendants all attained rebirth together, and that the three classes of the middle grade are rebirth for the two vehicles?"

2.5

Answer: "According to what the Treatise on Rebirth says, the reason women and the two vehicles are not reborn is that they lack the nature of those who are definitely reborn. Women only cherish a female body, do not seek the pure land, and are unwilling to practice buddhānusmṛti; the treatise refutes them and says they are not reborn. It is the same for the two vehicles and those with deficient sense organs: they merely abide in the minor fruition, are not reborn in the pure land, and do not understand buddhānusmṛti; therefore they are not reborn. When the Contemplation Sūtra, the Amitābha-sūtra, and so forth speak of being reborn, it refers to those of the two vehicles, those with deficient sense organs, and women who turn their minds, practice buddhānusmṛti, and loathe the female body."

2.6

From here below is called the Treatise on Comparative Dharma, further divided into six:

2.7

1. The gate of buddhānusmṛti compared with the Three Levels
2. The gate of buddhānusmṛti compared with Maitreya
3. The gate of buddhānusmṛti compared with seated meditation
4. The gate of buddhānusmṛti compared with lecturing and expounding
5. The gate of buddhānusmṛti compared with the precepts and vinaya
6. The gate of buddhānusmṛti compared with the six perfections

2.8

1. The Gate of Buddhānusmṛti Compared with the Three Levels

2.9

Question: "In the teachings of the Three Levels, they do not sit on the saṃgha's beds and do not eat the saṃgha's food. In the teaching of buddhānusmṛti, is it permitted or not to eat the saṃgha's food, sit on the saṃgha's beds, and eat after midday?"

2.10

Answer: "In the teaching of buddhānusmṛti, eating the saṃgha's food, sitting on the saṃgha's beds, and eating after midday are universally permitted. Why is this? Because one who practices buddhānusmṛti is like a king, and also like a prince, worthy of receiving the king's emoluments, and worthy of receiving the Tathāgata's protection. Moreover, the Buddha is like a parent, and practitioners of buddhānusmṛti are like sons and daughters; they rightfully receive their parents' food, drink, clothing, beds, couches, and bedding. Therefore it is universally permitted to sit on the saṃgha's beds, eat the saṃgha's food, and also eat after midday. If one objects: 'Not sitting on the saṃgha's beds and not eating the saṃgha's food constitutes cultivating the path,' then base and lowly people in the borderlands should be cultivators of the path. Why is this? Base and lowly people in the borderlands do not sit on the saṃgha's beds and do not eat the saṃgha's food. Since those base and lowly people in the borderlands are not said to be on the path, these Three Levels are likewise not cultivating the path."

2.11

Question: "The Three Levels claim to be evil sentient beings; are those who practice buddhānusmṛti good sentient beings, or are they also evil sentient beings?"

2.12

Answer: "They are not evil sentient beings. How is this known? According to a sūtra: 'If one practices buddhānusmṛti, this person is a puṇḍarīka flower among human beings.' This flower is the very finest among all flowers; if one practices buddhānusmṛti, one is the finest among all human beings, which is why it is used as a metaphor. Because their various transgressions are eradicated, they are good sentient beings; as for the Three Levels, because their transgressions are not eradicated, they are evil sentient beings. If one objects: 'Transgressed and evil sentient beings are precisely those who cultivate the path,' then sick people should be cultivators of the path. Why is this? Because they are evil sentient beings. Just as those sick people are not cultivators of the path, these of the Three Levels are likewise not cultivators of the path."

2.13

Question: "The teachings of the Three Levels do not permit entering monasteries. Does the teaching of buddhānusmṛti permit entering monasteries or not?"

2.14

Answer: "In the teaching of buddhānusmṛti, residing in monasteries and abbeys is permitted. Why is this? Residing in good places in the present, one intends to be reborn in a good realm in the future and intends to realize bodhi; therefore they are made to reside in monasteries, and also enter fine places in saṃghārāma monasteries. The objection says: 'Inferior and evil sentient beings are not permitted to dwell in the fine places of saṃghārāma monasteries; the unsurpassed, superior, and wondrous fruit cannot be attained by inferior and evil sentient beings.'"

2.15

Question: "In the teachings of the Three Levels, when they see images and various sūtras, they do not show much reverence, considering them to be mud niches; because sentient beings of the four modes of birth are true buddhas, they revere them instead. In the teaching of buddhānusmṛti, is it known whether one reveres buddha images and sūtras or not?"

2.16

Answer: "The teaching of buddhānusmṛti says: 'Whenever one sees buddha images and sūtras, one is instructed to revere them all.' Why is this? According to what is explained in the Baoen jing: 'Śākyamuni Buddha went to the Trāyastriṃśa heaven to teach the Dharma for his mother, Māyādevī, for ninety days. King Udayana recollected the World-Honoured One and was unable to see him, so he sent skilled craftsmen to make an image of the World-Honoured One, fully modeled after the World-Honoured One. When the World-Honoured One descended from heaven to Jambudvīpa, King Udayana and his various ministers went out to welcome the Buddha, and that image-buddha also went to welcome the World-Honoured One. The World-Honoured One and the image-buddha stood together side by side, the two buddhas resembling each other. [The World-Honoured One] then rubbed the crown of the image-buddha's head with his hand and said to the image: "I shall soon enter nirvāṇa, and leave you to dwell long in the world to teach and transform sentient beings."' If the World-Honoured One himself still revered an image of the Buddha, how could transgressed and evil sentient beings not revere it? Furthermore, according to the Daśacakra-sūtra: 'A hunter put on a kāṣāya robe, and an elephant gave rise to reverence toward him. By the merit of revering the kāṣāya robe, at the end of life he was born in the Trāyastriṃśa heavens, enjoying various pleasures for ninety-one kalpas.' Why was this? Because of the resemblance. The images of the buddhas are also like this: because of the resemblance, those who revere them bring about noble status, glory, and rebirth in the heavens and the pure land. Therefore in the Buddha Names Sūtra, there is Rocana Buddha revering an image-buddha. If Rocana Buddha himself still revered an image-buddha, how much more so should ordinary beings not fail to revere them? Furthermore, the Avataṃsaka-sūtra says: 'Through the buddhānusmṛti-samādhi one will see the Buddha, and after the end of life one will be born before the Buddha.' When that person is at the end of life, they are encouraged to practice buddhānusmṛti, and the venerable image is shown to them so that they may look upon it with reverence. Thus we know that in the Avataṃsaka-sūtra there is the instruction to revere image-buddhas. How can the Three Levels object: 'All images are mud niches, and if food is offered, it should not be eaten; all oxen and donkeys are true buddhas, and if food is offered, it should be eaten. All images are mud niches, and clothing offerings should not be worn.' If all sentient beings are true buddhas, how could clothes obtained from insects be worn? If all sentient beings are true buddhas, they should not be harmed; yet within a year countless lives are harmed—how can the transgression of killing buddhas be eradicated? If all sentient beings are true buddhas, their bodies should be placed in superior and wondrous places; yet if one's own body is in fine chambers while the buddhas are in inferior and evil places, how could this constitute equality?"

2.17

Question: "How does the merit of the Three Levels reciting Kṣitigarbha Bodhisattva compare with reciting Amitābha?"

2.18

Answer: "The merit of reciting Amitābha is hundreds of thousands of ten thousand times greater than reciting Kṣitigarbha Bodhisattva. How is this known? According to the Guanyin jing, if a person makes offerings to bodhisattvas as numerous as the sands of sixty-two koṭīs of Ganges Rivers, even for a single moment, it is not equal to bowing to and making offerings to Avalokiteśvara Bodhisattva. The Daśacakra-sūtra says: 'Reciting Avalokiteśvara for one hundred kalpas is not equal to reciting Kṣitigarbha Bodhisattva for the duration of a single meal.' The Qunyi lun says: 'Reciting Kṣitigarbha Bodhisattva for one great kalpa is not equal to reciting Amitābha once with a single sound.' Why is this? The Buddha is the dharmarāja, and bodhisattvas are dharma ministers; just as when a king goes forth, the ministers must follow him, the great can subsume the small. The Buddha is one whose awakening is fulfilled and whose fruit is complete, transcending all stages and grounds; therefore the merit of accumulating mindfulness of him is greatest, exceeding that of Kṣitigarbha by hundreds of thousands of ten thousand times. Bodhisattvas do not yet belong to the Buddha ground and their fruit is not yet complete, so their merit is least."

2.19

Question: "Buddhānusmṛti is the ekayāna; the Three Levels are not the ekayāna. Why is this?"

2.20

Answer: "If it were a single level, it might perhaps be the ekayāna; since they speak of three levels, how could that constitute the meaning of the ekayāna? Furthermore, according to the Saddharmapuṇḍarīka-sūtra: 'In the buddha lands of the ten directions, there is only the Dharma of the one vehicle; there are not two and not three, except when spoken by the Buddha as an upāya.' 'Not two' means: in relation to bodhisattvas, there are no pratyekabuddhas; 'not three' means: in relation to pratyekabuddhas, there are no śrāvakas. Furthermore, 'not two' means: in relation to the Buddha's teaching, there is only the one vehicle, with no śrāvakas or pratyekabuddhas. Why is this? The ultimate fruit of the two vehicles is the first ground of the Mahāyāna, which is why it says 'not two'; 'not three' means there is no bodhisattva vehicle, because the cause and fruit of the ten grounds are not yet ultimate, which is why there is 'not three.' According to the Saddharmapuṇḍarīka-sūtra: 'There is only the one buddha vehicle; for the sake of a resting place, two were spoken. Now I speak the truth to you: what you attained is not extinction; for the sake of the Buddha's omniscient wisdom, you should generate great vigor.' Thus we know that the Buddha is one whose awakening is fulfilled and whose fruit is complete, transcending all stages and grounds; this is the supreme vehicle, called the ultimate stage, and is named the ekayāna; truly it is beyond the reach of any other vehicle. Therefore, when Preceptor Daxing was alive, there were also several members of the Three Levels who abandoned the teachings of the Three Levels and took refuge in the Preceptor to practice buddhānusmṛti."

2.21

2. The Gate of Buddhānusmṛti Compared with Maitreya

2.22

Question: "How does the merit of reciting Amitābha compare with reciting Maitreya?"

2.23

Answer: "The merit of reciting Amitābha is hundreds of thousands of ten thousand times greater than reciting Maitreya. How is this known? According to what the sūtras explain, Amitābha is currently one whose awakening is complete and whose fruit is fulfilled, transcending all stages and grounds; the merit of reciting his name is greatest. Maitreya is currently in the bodhisattva stage, having not yet transcended all grounds and his fruit not yet being complete; therefore the merit of reciting his name is limited and small."

2.24

Question: "Why not be mindful of Maitreya and be born in Tuṣita Heaven? Why be mindful of Amitābha and attain rebirth in the pure land?"

2.25

Answer: "Because Tuṣita Heaven does not transcend the three realms. When one's heavenly retribution is exhausted, one falls back into Jambudvīpa; for this reason one does not wish to be born in heaven. If one attains rebirth in the pure land, one transcends the three realms, cuts straight across the five destinies, and upon being born in that land, proceeds directly to bodhi without ever falling back again; for this reason one wishes to be reborn [there]. Furthermore, in Tuṣita Heaven one experiences pleasure for only a short time. In Amitābha Buddha's land, bliss is supreme, and hence it is called 'Sukhāvatī' (Utmost Bliss); one experiences bliss for a long time without any limit. For this reason, it is hundreds of thousands of myriads of times superior to Tuṣita. How is this known? As explained in the sūtras: First, physical marks are superior: sentient beings born in Amitābha Buddha's land all possess the thirty-two marks, whereas the devas of Tuṣita Heaven lack these marks. Second, the assembly of companions is superior: having been born in the pure land, one keeps company with the bodhisattvas, receives a male body, and has no female form; in Tuṣita Heaven, males and females dwell mixed together, unlike the bodhisattvas. Third, lifespan is superior: the lifespan in Tuṣita Heaven is four thousand years, after which one returns and falls back down into Jambudvīpa; once one goes to Amitābha Buddha's land, one proceeds directly to the fruit of buddhahood and never returns again. Fourth, supernormal powers are superior: the bodhisattvas in Amitābha Buddha's land possess all six supernormal powers, whereas the beings in Tuṣita Heaven lack supernormal powers. Fifth, retribution is superior: for sentient beings in Amitābha Buddha's land, clothing, food and drink, incense, flowers, necklaces, and all offering requisites are naturally transformed into being without needing to be manufactured, and are enjoyed for a long time without exhaustion; in Tuṣita Heaven, they must be manufactured before they are produced, and even if there are natural garments, they cannot last long, and when one's four-thousand-year life is about to end, there appear the five signs of decay: first, the flowers on one's head wither; second, sweat issues from beneath one's armpits; third, one cannot sit or stand still; fourth, one's physical strength wanes and the devas cast off their companions; fifth, one suffers great restlessness. It is hundreds of thousands of myriads of times inferior to the world of Sukhāvatī."

2.26

Question: "When Maitreya descends to be born in the future, he will deliver sentient beings in three assemblies of teaching the Dharma and enable them to attain the fruit of an arhat. Why not aspire to be born [there]? Why seek rebirth in Amitābha Buddha's land?"

2.27

Answer: "Before Maitreya descends to be born, one cannot wait for him. How is this known? As explained in the sūtras: after Śākyamuni Buddha entered nirvāṇa, only after fifty-six hundred million and seventy million years have passed will [Maitreya] descend to be born; Maitreya will appear only when human lifespan reaches eighty-four thousand years. According to the Benji of the Dharmarāja, only one thousand seven hundred and some years have passed since Śākyamuni's nirvāṇa; there is no intention of his coming yet at all, and one cannot wait. Sentient beings have short lifespans; fearing that they will sink into the sea of suffering and endure calamity for many kalpas, they will not meet Maitreya. Only Amitābha Buddha is preaching the Dharma right now, abiding in the world of Sukhāvatī and widely delivering sentient beings; taking refuge in the west and swiftly realizing the fruit of the Way is hundreds of thousands of myriads of times superior to Maitreya. Even if one were to meet Maitreya's three assemblies and he were to widely deliver all people to attain arhatship—the ultimate fruit of the Hīnayāna—looking towards the Mahāyāna, this only reaches the first ground, and hundreds of millions of sentient beings would still not meet Maitreya Buddha. By being mindful of Amitābha and seeking rebirth in the pure land, one is already a bodhisattva of the eighth ground or above; swiftly in one mindfulness or ten mindfulnesses, or slowly in one day or seven days, by reciting and being mindful of Amitābha Buddha one is immediately born in the pure land, which truly surpasses Maitreya hundreds of thousands of myriads of times. Furthermore, on the day our fundamental teacher spoke the Amitābha-sūtra, Maitreya Bodhisattva was also in the assembly—namely, Bodhisattva Ajita. If even Maitreya is mindful of Amitābha Buddha, how could future sentient beings not be mindful of him? In the days of Preceptor Daxing, several people whose karmic affinity was with Maitreya turned their minds to be mindful of Amitābha Buddha. Moreover, regarding the method of buddhānusmṛti, according to the teachings of the Buddhist sūtras, in the future Final Dharma age, all teachings will be entirely extinguished, yet especially this correct Dharma of buddhānusmṛti will remain for a hundred years to teach and transform sentient beings. Thus we know that buddhānusmṛti is inconceivable."

2.28

Chapter 3: Buddhānusmṛti versus Sitting in Meditation

2.29

Question: "How does buddhānusmṛti of Amitābha compare to sitting in meditation, examining the mind, and practicing the contemplation of non-arising?"

2.30

Answer: "Being mindful of Amitābha Buddha to attain rebirth in the pure land and swiftly achieve the fruit of buddhahood is hundreds of thousands of myriads of times superior to the gate of contemplating non-arising. How is this known? According to the Vimalakīrti-sūtra: 'For example, building palaces in empty space can never be accomplished; building on the ground is free and unobstructed as one wishes.' Examining the mind in non-arising is also like this. Why is that? Non-arising is marklessness, and marklessness is empty space, so it is difficult to accomplish; the method of buddhānusmṛti cultivates both phenomenon and principle, just like building palaces on the ground, so it is easy to accomplish. It is like a poor man lacking wealth and treasure who imitates the royal family in building a residence; though he manages to obtain a small amount of timber, from birth to death he can never accomplish it. Later the timber rots away, and his labor is wasted in vain without any accomplishment. Non-arising is also like this: because the Dharma-wealth of merit cannot be accomplished, one expends effort fruitlessly without any beneficial result. The Dharma-door of buddhānusmṛti is not like this: by a single utterance of buddhānusmṛti, the sins of birth and death of eighty hundred million kalpas are eradicated, and one moreover obtains the exquisite merit of eighty hundred million kalpas. It is like a rich man building a house, which is immediately completed. Therefore the Contemplation Sūtra says: 'Because of the power of that Tathāgata's past vows, those who concentrate their thoughts on him will certainly achieve accomplishment.' It is not like non-arising. Why is that? Furthermore, the Saddharmapuṇḍarīka-sūtra says: 'Mahābhijñājñānābhibhū Buddha sat at the place of awakening for ten kalpas, yet the Buddhadharma did not manifest before him and he could not achieve the Buddha Way.' What did not manifest was non-arising; since he could not achieve buddhahood for ten kalpas, we know that achieving buddhahood [by this way] is slow. In buddhānusmṛti, slowly it takes seven days, swiftly only one day, to quickly be born in the pure land, being a bodhisattva of the eighth ground or above. Why is that? Because one rides upon the Buddha's vow-power."

2.31

Question: "How does the merit of examining the mind compare to the merit of buddhānusmṛti?"

2.32

Answer: "The merit of examining the mind is hundreds of thousands of myriads of times less than the merit of buddhānusmṛti. How is this known? According to the Contemplation Sūtra: 'With a single utterance of buddhānusmṛti, the sins of birth and death of eighty hundred million kalpas are eradicated,' and one obtains the exquisite merit of eighty hundred million kalpas. If one examines the mind once, it is unknown how many sins are eradicated or how much merit is obtained; it is not said that the sins of birth and death of how many hundreds of millions [of kalpas] are eradicated, that the hells are entirely extinguished, and that one attains rebirth in the pure land. Thus we know it is hundreds of thousands of myriads of times less than the merit of buddhānusmṛti."

2.33

Question: "What retribution is obtained by buddhānusmṛti and rebirth? What retribution is obtained by accomplishing the contemplation of non-arising? Between the two, which is superior?"

2.34

Answer: "By buddhānusmṛti and rebirth, one obtains the thirty-two marks, is endowed with the six supernormal powers, has eternal life without death, transcends the three realms, proceeds straight to buddhahood without ever falling back again, has the assembly of bodhisattva-sages as companions, and has Amitābha Buddha preaching the Dharma in person. When the contemplation of non-arising is accomplished, one is born in the Long-Life Heaven, and after eighty thousand great kalpas one still falls back into the evil destinies. In the contemplation of non-arising, not one in ten thousand achieves accomplishment, because it is not appropriate for the times. Even if one achieves it and is born in the Long-Life Heaven, one does not transcend the three realms. Conclusively speaking, it is hundreds of thousands of myriads of times inferior to the pure land."

2.35

Question: "According to the contemplation of non-arising, one is merely instructed to examine the mind. Is that mind red? Is it white? Is it blue? Is it yellow? Does the contemplator achieve it or not?"

2.36

Answer: "In examining the mind in non-arising, [the mind] is not blue, not white, not red, not yellow; it is not that one does not speak of achieving or not achieving, but the mind has no marks, and moreover there is no achievement—is it not a vain expenditure of effort and useless labor to no avail? One may object: 'If by examining the mind one immediately attains buddhahood, then by looking at clothes one should obtain warmth, by looking at food one should obtain fullness, by looking at gold one should obtain precious use, and when examining the mind one should also attain the Way.' Looking at clothes without wearing them does not dispel the cold; when examining the mind, one also does not obtain the fruit. Furthermore, according to the Xiangfa jueyi jing: 'Sitting in meditation is not suitable for the Final Dharma age.' Why is that? That sūtra says: 'After the Buddha's parinirvāṇa, during the five hundred years of the Correct Dharma, keeping the precepts will be steadfast; during the one thousand years of the Semblance Dharma, dhyāna-concentration will be steadfast; during the ten thousand years of the Final Dharma, buddhānusmṛti will be steadfast.' According to the Benji of the Dharmarāja: 'Having entered the Final Dharma for more than two hundred years, it is the time for buddhānusmṛti, not the time for sitting in meditation.' Therefore, during Preceptor Daxing's lifetime, several disciples of Chan masters received instruction from the Preceptor, and many turned their minds to buddhānusmṛti."

2.37

Chapter 4: Buddhānusmṛti versus Expositions and Lectures

2.38

Question: "How does the merit of buddhānusmṛti of Amitābha compare to the merit of hearing sūtras?"

2.39

Answer: "The merit of buddhānusmṛti is hundreds of thousands of myriads of times greater than the merit of hearing sūtras. How is this known? In the Contemplation Sūtra, a person of the lowest grade's highest level does not leave any evil undone; because of committing evil, when his life is about to end, the fires of the hells all arrive at once. Meeting a good spiritual friend who explains the twelve divisions of sūtras for him, upon hearing them that person eradicates the sins of a thousand kalpas and so forth. Because the power of hearing sūtras is small, the hells are not yet extinguished; receiving a wise person's instruction, he recites Amitābha Buddha ten times, eradicating the sins of birth and death of eighty hundred million kalpas."

2.40

Question: "How does the merit of reading sūtras compare to the merit of buddhānusmṛti?"

2.41

Answer: "The merit of reading sūtras is also less than the merit of buddhānusmṛti. Preceptor Daxing said: 'Cultivating practice by reading sūtras without buddhānusmṛti is like reading a medicine prescription; buddhānusmṛti is like taking the medicine.' If one reads a medicine prescription, the disease is difficult to cure; if one takes the medicine, the disease is easily healed. The merit of cultivating the Way by reading sūtras is also less than the merit of buddhānusmṛti; [the latter] is truly cultivating the Way, and for this reason its merit is supreme."

2.42

Question: "How does the merit of expounding sūtras compare to the merit of buddhānusmṛti?"

2.43

Answer: "The merit of expounding sūtras is also hundreds of thousands of myriads of times less than the merit of buddhānusmṛti. Why is that? Expounding sūtras is like counting treasures, while buddhānusmṛti is like using treasures. Even if counting treasures is done often, it does not dispel poverty and suffering, nor is it said to eradicate sins or obtain merit. Although using treasures is not done often, it can sustain life and obtain immeasurable merit; clearly we know it is hundreds of thousands of myriads of times less than the merit of buddhānusmṛti. Furthermore, expounding sūtras is like a grindstone: though it brings a small portion of benefit, all of it is given to others while bringing immeasurable harm to oneself; because of receiving prostrations and offerings, one greatly harms one's retribution. Therefore a treatise says: 'Like a poor man who day and night counts the treasures of others, without a single half-penny of his own—so too is extensive learning.' Thus we know that the merit of expounding sūtras is also hundreds of thousands of myriads of times less than the merit of buddhānusmṛti. How is this known? For instance, the Vijñaptimātratā-śāstra mostly refutes the grasping of a self; though those who expound the treatises speak the Dharma with their mouths, their minds mostly grasp at a self, and not one in ten thousand does not produce a self. Therefore the Saddharmapuṇḍarīka-sūtra says: 'Full of arrogance and self-conceit, flattering, crooked, and insincere in mind, for thousands of myriads of kotis of kalpas they do not hear the name of the Buddha, nor do they hear the correct Dharma; such persons are difficult to deliver.' For this reason, expounding treatises is hundreds of thousands of myriads of times inferior to buddhānusmṛti. Therefore in former generations, Dharma Master Huigan, Dharma Master Zhiren, and Dharma Master Yun all abandoned expounding treatises and together took refuge in buddhānusmṛti."

2.44

Chapter 5: Buddhānusmṛti versus Precepts and Vinaya

2.45

Question: "How does the merit of buddhānusmṛti compare to the merit of keeping the two hundred and fifty precepts, the five hundred precepts, and so forth?"

2.46

Answer: "The merit of buddhānusmṛti is hundreds of thousands of myriads of times greater than the merit of keeping the precepts. How is this known? According to what the sūtras say, keeping precepts realizes the lesser fruits and reaches only up to the first bhūmi; according to the Amitābha-sūtra, if one is mindful of Amitābha Buddha for one day or seven days and attains rebirth in the pure land, one is already a bodhisattva of the eighth bhūmi or above. Therefore the sūtra says: 'Those sentient beings who are born there are all avaivartika.' Hence we know that its merit is hundreds of thousands of myriads of times greater than the merit of keeping the precepts. Furthermore, according to what is said in the sūtras: 'Now is not the time for keeping precepts; it is the time for buddhānusmṛti.' How is this known? According to what the Xiangfa jueyi jing says: 'After our Fundamental Teacher enters cessation, during the five hundred years of the True Dharma, keeping precepts achieves firmness; during the one thousand years of the Semblance Dharma, seated meditation achieves firmness; during the ten thousand years of the Final Dharma, buddhānusmṛti achieves firmness.' Since the Buddha entered nirvāṇa, according to the Śākyamuni stele inscription, more than one thousand seven hundred years have already passed, and more than two hundred years have elapsed since entering the Final Dharma. Hence we know that this is the time for buddhānusmṛti, not the time for keeping precepts. Even if there are those who keep the precepts, according to the text of the Vinaya sūtras, they obtain only reputation and material gain, and upon death obtain rebirth in the heavens, without realizing the fruit of an arhat; even if they obtain rebirth in heaven, they do not escape the three realms. Among people who keep the precepts, not one in ten thousand possesses them completely. Why is this? Because the precepts are subtle while humans are coarse, and their numbers are so manifold that they are difficult to maintain; whereas compared with buddhānusmṛti, its practice is singular, easy to perform, and obtains great merit."

2.47

Question: "How do the benefits obtained from buddhānusmṛti compare with the benefits obtained from keeping precepts in quantity?"

2.48

Answer: "Buddhānusmṛti can only benefit without harm, whereas keeping precepts brings much harm and little benefit. How is this known? According to the Maudgalyāyana-paripṛcchā-sūtra: 'One who breaks a precept of the first category falls into hell for a duration that, measured by the long-lived devas, amounts to nine hundred and fifteen koṭis and six million human years.' According to the Vinaya texts, there are five categories and seven groups. Following the comparison: the gravity of the first category is double that of the second category; the gravity of the second category is double that of the third category; the gravity of the third category is double that of the fourth category; the gravity of the fourth category is double that of the fifth category; the fifth category is the lightest—committing a duṣkṛta causes one to fall into hell for nine million years, and one who does not confess within a single night forfeits the original benefit. According to this, the sins of breaking precepts are limitless and boundless, while among those who keep precepts, not one in ten thousand succeeds; hence we know that it brings much harm and little benefit. Uttering buddhānusmṛti once expels the sins of birth and death of eighty koṭis of kalpas. Therefore, if one has the sin of breaking precepts, through mindfulness of Amitābha Buddha it is completely eradicated. How is this known? According to the text of the Guan jing: 'As for the person of the middle level of the lowest grade, there may be sentient beings who violate and break the five precepts, the eight precepts, and the full precepts. Such foolish persons should fall into hell, passing through many kalpas and enduring endless suffering. When approaching the end of life, they meet a good spiritual friend who explains the majestic power of the ten powers of Amitābha Buddha for them, praises that Buddha's light and spiritual power, and instructs them to practice buddhānusmṛti. Having heard this, that person eliminates the sins of birth and death of eighty koṭis of kalpas and attains rebirth in the pure land.' Hence we know that the sin of breaking precepts is also eliminated. Furthermore, according to what is said in the Qunyi lun: 'It protects and restores those who have broken precepts, guides those who have lost the way, and serves as eyes for the blind.' Hence we know that buddhānusmṛti is pure benefit without harm. We have heard that previously in the Northern Capital there was a Vinaya master who abandoned the pursuit of Vinaya discipline, turned his mind to buddhānusmṛti, and was reborn in the Western Sukhāvatī world. According to what the Guan jing says, for persons of the three middle grades, Vinaya masters attain rebirth in the pure land by buddhānusmṛti. Hence we know that the gate of buddhānusmṛti cannot be matched by keeping precepts or ascetic practices."

2.49

Sixth: The Gate of Buddhānusmṛti Compared with the Six Pāramitās

2.50

Question: "How does the merit of buddhānusmṛti compare with that of the six pāramitās?"

2.51

Answer: "The merit of buddhānusmṛti is hundreds of thousands of myriads of times greater than the six pāramitās. How is this known? According to what the Vimalakīrti-sūtra says: 'Those who possess mindfulness, concentration, and dhāraṇī personally seek rebirth in the pure land; they all attain rebirth, regardless of anything else.'"

2.52

Question: "Some people doubt again, saying that buddhānusmṛti is just like beating a drum with the mouth. How do you explain this?"

2.53

Answer: "It is indeed like beating a drum with the mouth. Why? Because it is through recitation by the mouth and recollection in the mind that beating the drum succeeds; without mind and mouth, there would be no means for it to succeed. Buddhānusmṛti is also like this: with faith in the mind and recitation by the mouth, one is born in the pure land and quickly realizes unexcelled bodhi; without mind and mouth, there would be no means to attain rebirth. Therefore, it is like beating a drum with the mouth."

2.54

Question: "Why not be mindful of our Fundamental Teacher Śākyamuni, but be mindful only of Amitābha Buddha?" Answer: "Being mindful of Amitābha is taught by our Fundamental Teacher; only then does one understand how to practice. It is just like a father and mother who, after bearing a child, entrust him to a teacher for instruction, so that his learning is accomplished; it all stems from the teacher. Amitābha is also like this: our Fundamental Teacher spoke the sūtras, earnestly urging mindfulness of Amitābha Buddha so that beings may be born in the pure land and quickly realize bodhi. Treating the invocation of the Buddha's name as a difficult matter, our Fundamental Teacher himself said: 'I practiced this difficult matter of mindfulness of Amitābha Buddha, and attained unexcelled bodhi.' Our Fundamental Teacher Śākyamuni himself was also mindful of the Buddha. He urged all of you sentient beings: if you can recite the name of Amitābha Buddha, you will definitely be born in the pure land and quickly realize bodhi; this is an extremely difficult and rare matter. Our Fundamental Teacher dispatched us to be mindful of Amitābha Buddha. Furthermore, buddhānusmṛti is like parents with many children who reside in a place of famine; leading them to a place of plenty, only then can they be nourished and not starve to death. Our Fundamental Teacher is also like this: because the Sahā world is defiled and evil, unfit to dwell in for long, and fearing that beings will sink and fall into hell, he leads all sentient beings together to return to the pure land, to receive various pleasures and not sink down. For this reason he specifically had them be mindful of Amitābha Buddha, and not be mindful of our Fundamental Teacher. Not only did Śākyamuni attain buddhahood due to buddhānusmṛti, but all the buddhas of the ten directions and the three times will also attain buddhahood due to buddhānusmṛti-samādhi. Therefore the Candrapradīpa-samādhi-sūtra says: 'All the past, future, and present buddhas of the ten directions and the three times learn buddhānusmṛti and quickly realize unexcelled bodhi.' Hence we know that all buddhas of the three times will attain buddhahood due to buddhānusmṛti."

2.55

Question: "Why not be mindful of the buddhas of the ten directions, but specifically mindful of Amitābha Buddha?"

2.56

Answer: "Among the present buddhas of the ten directions, Amitābha is the most supreme, most venerable, and most compassionate; furthermore, among the buddhas of the ten directions, Amitābha Buddha has established the deepest affinity with sentient beings; among the present buddhas of the ten directions, Amitābha Buddha's vow-power gathers the most sentient beings; furthermore, among the pure lands of the buddhas of the ten directions, Amitābha Buddha's pure land is the best, chosen by Vaidehī and others; furthermore, among the pure lands of the ten directions, Amitābha's pure land is the closest; among the names of the buddhas of the ten directions, the merit of reciting the name of Amitābha Buddha is the greatest. Therefore, we exclusively practice mindfulness of Amitābha Buddha, and do not practice mindfulness of other buddhas."

2.57

Question: "Why is it that buddhānusmṛti, being a single teaching, can broadly encompass all gates?"

2.58

Answer: "Although buddhānusmṛti is a single teaching, it can definitely encompass all gates broadly. How is this known? To explain by way of metaphor: buddhānusmṛti is like a wish-fulfilling jewel; although it is a single jewel, it can encompass all precious things. Therefore the Saddharmapuṇḍarīka-sūtra says: 'Because the Nāga Maiden presented the precious jewel, she quickly attained buddhahood.' Although it is a single teaching, it increases all merits and causes one to be born in the pure land, quickly realizing unexcelled bodhi. A single teaching contains all teachings. Therefore the Vimalakīrti-sūtra says: 'Mindfulness and concentration are dhāraṇī, containing all teachings.' Thus, within a single teaching, all teachings are contained."

2.59

Eleventh: The Gate of Buddhānusmṛti Transcending the Three Realms

2.60

Question: "Does the pure land transcend the three realms, or is it within the three realms?"

2.61

Answer: "The pure land definitely transcends the three realms; it is not within the three realms. Since we speak of the three realms, what are the three? First is the desire realm: from this Jambudvīpa up to the six heavens, all are collectively called the desire realm. Second is the form realm: above the six heavens, the eighteen heavens including the Brahma-pāriṣadya heaven and others are called the form realm. Third is the formless realm: there are four heavens, from the Sphere of Infinite Space up to the Sphere of Neither Perception Nor Non-Perception, collectively called the formless realm. Furthermore, upward in the three realms are the twenty-eight heavens culminating in Neither Perception Nor Non-Perception, and downward is the Avīci Hell; human beings dwell in the middle, resembling being inside a prison. Therefore the Saddharmapuṇḍarīka-sūtra says: 'There is no peace in the three realms; they are just like a burning house.' There is constant distress of birth, aging, illness, and death; fires such as these blaze without ceasing. For this reason Vaidehī was disgusted with the Sahā world, a place of five defilements and evils. What are the five? First is the kalpa defilement, referring to kalpas of pestilence, famine, and warfare. Second is the affliction defilement: all sentient beings have many afflictions. Third is the lifespan defilement: their lifespan is short. Fourth is the view defilement: slander and lack of faith. Fifth is the sentient being defilement: they lack human conduct, and hells, hungry ghosts, and animals are abundant, with evil congregating. For this reason she was made to feel disgust and to rejoice in the Western Sukhāvatī world. Therefore the sūtra says: 'Able to rescue sentient beings from the prison of the three realms, the Universal-Wise One, the Honoured One of gods and humans, pities the blind multitude, opens the gate of sweet dew, and broadly delivers all.' A treatise also says: 'Transcending the prison of the three realms, with eyes like blue lotus petals, the assembly of śrāvakas is countless; therefore I bow my head in reverence.' The Wangsheng lun also says: 'Contemplating the aspects of that world, it surpasses the paths of the three realms; ultimately like empty space, vast and boundless.' Furthermore, according to what is said in the Qunyi lun: 'The pure land vertically transcends the three realms and horizontally cuts off the five destinies; once rebirth is attained, one never falls into the prison of the three realms again, proceeding straight to unexcelled bodhi.' Hence we know that Amitābha's pure land is definitely apart from the three realms and is not within the three realms. Therefore the Dharma gate of buddhānusmṛti abruptly transcends the three realms."

2.62

If one wishes to recite [the name of] Amitābha Buddha and quickly be reborn in the pure land, one must accomplish the three karmas. First, in the mind there must only be faith. Second, in the mouth there must only be recitation. Third, in the body there must only be reverence. Regardless of whether other people are present or absent, noble or base, old or young, constantly lacking laxity and indolence day and night—this is named the accomplishment of reverence. Not discussing the virtues or shortcomings of others, not talking of food and counting treasures, but only reciting the Buddha with the mouth, sound after sound without interruption—this is named the accomplishment of recitation. Not falling into afflictions such as greed and anger, as well as quarrelling, beating, scolding, resentment, jealousy, killing, stealing, sexual misconduct, and falsehood—these are causes for falling into the three paths, for they do not accord with the Dharma of buddhānusmṛti. There is only faithful buddhānusmṛti, without selecting between monastic and lay, without asking whether one is male or female, noble or base, without asking whether one's sins are light or heavy: faith alone is the fundamental basis. If this is accomplished, all ten thousand illnesses will be cured without relying on worldly medicine; all ten thousand goods will naturally be established, without relying on worldly teachings and scriptures, suddenly being accomplished. The achievement of these ten thousand goods is not one's own capability, nor is it the power of one's own cultivation. If one relies on scriptural passages, proceeding from the status of an ordinary person to the first bhūmi takes one great asaṃkhyeya kalpa; but through the power of the Three Jewels, it does not require many kalpas. Furthermore, relying on the scriptural passage: 'Hearing the name of Amitābha Buddha spoken, even with a single mind and a single thought, leaping with joy, sincerely dedicating [the merit], one immediately attains rebirth and abides in the stage of non-retrogression.' The Saddharmapuṇḍarīka-sūtra says: 'Those who possess wisdom attain understanding through parables.' In the worldly realm, only the mother's power can make her child's body secure; in the supramundane realm, only the Buddhas can cause sentient beings to leave the sufferings of the three realms, attain rebirth in the pure land, see the Buddha, and hear the Dharma. Furthermore, relying on the scriptures, the Buddha possesses loving-kindness, compassion, sympathetic joy, and equanimity. Loving-kindness can bestow joy, and compassion can pull out suffering. He does not ask whether the suffering is in the hells, hungry ghosts, animals, or among humans; if he asked, he would not be called 'great loving-kindness and compassion.' It is like a mother: a mother in the worldly realm, facing all kinds of suffering on account of her child, ultimately does not shrink from toil and knows no weariness, taking joy as fundamental. How could it be that the Buddhas, the Great Sages of Great Compassion, would not universally save all equally, without asking whether they are foes or kin, monastic or lay, male or female? What kind of suffering do they rescue and protect from? Suffering in the worldly realm is a hundred, a thousand, ten thousand times [less severe than] suffering in the hells; yet the Buddhas rescue from the latter, so how much more so for the extremely light [sufferings] among humans! If they did not rescue them, that would contradict the scriptures and teachings.

2.63

Facing all the sufferings among humans, one generates the mind [of repentance], repents of errors, observes all the precepts, and performs all merits; then all sufferings are suddenly eliminated, faith begins to be accomplished, birth-and-death falls away, and one knows clearly that one will not enter the hells again. If among the sufferings of humans the suffering were not extinguished and the illness were not cured, not one in a thousand would have faith; even if there were one who had faith, it would not exceed ten days or a month before they immediately backslid, for not having seen the scriptural passages, not knowing future suffering, their minds would be unsettled, and since present suffering was also not extinguished, sentient beings would give rise to slander. Furthermore, relying on the scriptures, present suffering is definitely eliminated, and future suffering will certainly not exist. Now, people in the present world who are able to recite scriptures or whose extraordinary conduct wins the favour of kings need only shave their hair and don the kāṣāya, even lacking precept-conduct, and within the worldly realm everyone from the king above to their parents below reveres them in return. Whose power is this? Could it be anything other than the power of the Three Jewels? Within the worldly realm, regardless of noble or base, male or female, they are all made sovereign, their clothing and food come naturally, and those who see them are respectful and do not tire of toil. By this meaning, one should know that the power of the Three Jewels can only be known through faith; people without faith are like the blind and the deaf, no different at all. Therefore know that for a person of buddhānusmṛti, sound after sound without interruption, there is no illness that is not cured, no sin that is not extinguished, and they definitely do not fear, nor do they turn back. Day by day, their mental eye naturally opens, their intentional mindfulness increasingly grows, all in accord with the scriptures and teachings; whether walking, standing, sitting, or lying down, their minds are never distracted, nor do they lose deportment. Even if they hear all the sūtras and treatises, these all accord with their mental practice; they rejoice all the more and guide people of faith one after another, like a mother saving her child without wearying of toil. A person without faith should rather keep their mouth shut until death; they must not speak out and cause others to give rise to slander, for that is not slandering a person, but directly slandering the Buddha. When the Amitābha-sūtra was spoken, Śākyamuni expounded this Dharma that is difficult to understand for all sentient beings; if there are those who have faith, the Buddhas of the six directions knew this is a Dharma extremely difficult to believe, and fearing that later sentient beings would give rise to doubt and slander, they extended their tongues to bear witness, manifesting that this scriptural passage is definitely not false. Moreover, hearing that among recent practitioners all gave rise to alarm, doubt, and slander, for this reason the Buddhas foresaw again and again that in the age of the Final Dharma there would be sentient beings without faith, but if there are those who have faith, all the Buddhas jointly protect and keep them in mind. If one does not believe the Buddha's words oneself, one will have no good to obtain for oneself. 'Abiding in the stage of non-retrogression' are all words of the Amitābha-sūtra. If one does not perform the practice, one obstructs the noble path oneself; both these scriptural teachings are spoken by the Buddha. Deeply produce faithful reverence for the teaching of one's own cultivation and the method protected by good spirits; cultivate without abandoning it, and all the Buddhas will protect and aid you. Furthermore, this is the teaching of the power of the Buddhas' original vows; if hearing it now one does not believe, one will go straight into the hells without any time of emergence—is that not an utter delusion?

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念佛鏡 — Classical Chinese