往生淨土決疑行願二門 1

English (machine translation) 1

Language: English

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Composed by Śramaṇa Zunshi of Mount Qi under the Song dynasty.

Now, the jewel realm of Peaceful Nourishment is praised by the Great Enlightened One, and the three grades ascend high to it. In the evening, the golden flowers are conceived—even the array of stars would feel ashamed compared to drops of that ocean; in the morning, they roam the jade ponds—even the lamps of the world are but a weak metaphor against the sands of the Ganges. Indeed, because [beings] from the ten directions arrive there and those of the four kinds of birth benefit by going there, although [the Buddha's] light blazes forth and universally manifests, they ultimately bow their heads and seek it specifically. Therefore, looking from the present to the past, both in the land of India and the imperial realm [of China]: there, great worthies and supreme sages all unfolded their eloquence to make covenants (the assemblies of sages and worthies such as Mañjuśrī, Samantabhadra, Vasubandhu, and Nāgārjuna either separately translated texts of vows or set them down in sūtras and treatises, which cannot be fully recorded here); here, enlightened masters of virtue and great scholars all wielded their brushes to establish vows (first beginning in the Jin dynasty with the eighteen worthies such as Liu [Yimin] and Lei [Cizong] of the Donglin Pure Society, together with one hundred and twenty-three people making a shared vow, for which [Liu] Yimin composed the text; thereafter, eminent officials, monks of virtuous renown, and laypersons of pure resolve abound in the records). Looking upon this dedication of merit continuing unbroken and these mutual harmonizings following one upon another, truly it is the thoroughfare of virtue and the direct ferry to eternal bliss! Yet people in the world are mostly freshly clad [in robes] and shaven-headed, not knowing the proper orientation; suddenly encountering those who ask the way, they feel no shame at making ungrounded claims, either rolling up their sleeves to dismiss it as a lesser teaching, or laughing loudly to reject it as an expedient vehicle. Because their words contradict the scriptures, people are confused about the constant standard. Does not the *Book of Changes* say: "If, within one's chamber, one utters words that are not good, people beyond a thousand miles will oppose them; how much more so those who are near!" Thereupon, I have presumptuously set forth the Two Gates of Resolving Doubts and of Practice and Vows for Rebirth in the Pure Land. Though ashamed of my unrefined words, the principles contained herein may perhaps be fitting: distinguishing beans from wheat, and drawing from the Jing and Wei rivers to separate them forever; felling the foul forest of eranda and planting the fragrant trunks of sandalwood. For the understanding of faith, practice, and vows, from beginning to end, to be fully presented in no more than several thousand words, it is truly these two gates!

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First, the Gate of Resolving Doubts (first, doubting the teacher; second, doubting the Dharma; third, doubting oneself).

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Second, the Gate of Practice and Vows (first, the gate of prostration and repentance; second, the gate of ten recitations; third, the gate of binding conditions; fourth, the gate of numerous blessings).

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As for the first, the Gate of Resolving Doubts: doubt is an obstacle to faith; even worldly minor goods cannot be accomplished [with it], how much less the great path of bodhi! Someone may say: "Zhizhe of Tiantai already produced the *Treatise Explaining the Ten Doubts*; why is this text needed?" However, it is briefly based on three intentions:

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First, for kings, ministers, and governing officials who give rise to faithful joy, their official affairs leave them little leisure, making it difficult to search through extensive texts; here I present the main outline and briefly set forth the aspects of practice, so that it may be easily examined and easily practiced. Second, in that treatise he mostly resolves difficulties according to specific matters, with only the second and third [doubts] briefly grounded in principle. Furthermore, since matters are endless, doubts also cannot be exhausted; here I directly clarify the single principle as the source of all dharmas, for once the source is indicated, the streams can be known. Third, directly confronting those who speak, who contradict the scriptures and deviate from principle, harming themselves and harming others; therefore, under the second [doubt], "doubting the Dharma," I sift out the small and take up the great, making clear the provisional and the real, so that future practitioners will not be confused. As for the *Rebirth Treatise* in six fascicles by the Upādhyāya Dao'an, the *Treatise on Many Doubts* in seven fascicles by Dharma Master Huaigan, the *Collection on Peace and Bliss* in three fascicles by Dhyāna Master Daochuo, the *Collection on the Compassion of the Pure Land* in three fascicles by Tripiṭaka Master Zimin, and the *Pure Land Collection* in two fascicles by Dhyāna Master Genshin: ancient and modern masters who took refuge with their hearts in the pure realm either composed commentaries to explain sūtras, or took sūtras as the basis to compose treatises, or resolved difficulties according to people's inclinations, or praised it with gāthās. Although following different paths to the same destination, each presented his own view; their works easily fill volumes, and examining them thoroughly is truly difficult. Now, subsuming those hundred masters, I gather them all into the three doubts. However, the text is drawn from *Tiantai's Great Calming and Contemplation*; I do not dare make arbitrary assertions. First, doubting the teacher; second, doubting the Dharma; third, doubting oneself.

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First, regarding doubting the teacher: there are two kinds of teachers. First, deviant and non-Buddhist teachers who delude and confuse people; they are not to be relied upon. Second, teachers of the true Dharma; they further have the ordinary and sage, cause and effect. Those who are ordinary and in the causal stage may well not have complete understanding—just as Bhaviveka said that the present Maitreya is not yet all-knowing, and waited until after the path at the Dragon Flower [tree] to inquire again. That is such a case. Now, those who reveal the West to lead people to dedicate merit are solely the holy teacher, the fruit Buddha, Śākyamuni Tathāgata, and the Buddhas of the ten directions, who extend their broad and long tongues to speak sincere and truthful words praising and encouraging rebirth. What further doubt can there be?

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Second, regarding doubting the Dharma: the Buddha-dharma has two [aspects]: first, the non-definitive Dharma of the Hīnayāna; second, the definitive Dharma of the Mahāyāna. Within the Mahāyāna, there are further definitive and non-definitive [teachings]. What is discussed now concerning the Pure Land is exclusively the definitive among definitive teachings of the Mahāyāna. Moreover, though one searches through all the palm-leaf scriptures of the Hīnayāna canon, there is not a single word praising and encouraging rebirth in another pure land. Therefore, Vasubandhu's treatise says: "Women, those with defective sense faculties, and the seed of the two vehicles are not born [there]." This is clear evidence.

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Question: The *Smaller Amitābha Sūtra* and others all say that in that land there are śrāvaka disciples, and the *Drum Sound King Sūtra* says, "The Buddha's mother is named Exquisite and Wonderful Countenance"; thus there should also be women. Answer: "The Buddha's mother" presumably refers to when he first descended to be born. Once he attained true awakening, his realm became pure accordingly, and there are definitely no women. His mother either transformed into a man, like the dragon girl in this realm; or passed away, like Siddhārtha's mother. As for someone who annotated the treatise, citing this scriptural passage and saying, "In that land there are also women," that is incorrect. As for the śrāvakas, they are harmonized and explained as in the *Commentary on the Visualization Sūtra* and the *Treatise Explaining the Ten Doubts*. Now, to clarify the Mahāyāna, there are further three kinds: First, the Shared Teaching of the three vehicles. In this, although the gate accesses the great, its types are intimately close to the two vehicles. Furthermore, although the bodhisattva of this teaching transforms others and purifies Buddha-lands, once the transformation is complete, he returns to being identical with the two vehicles, entering eternal extinction; the profound principle of the Pure Land is not known by him, so it is not definitive. Second, the Separate Teaching of the Mahāyāna. This clarifies the Mahāyāna as the Dharma unique to bodhisattvas; although it speaks of the real principle, it is only after the path is realized that cause and effect are verified. Not blending with the Pure Land, cultivation is accomplished outside of principle, and the myriad dharmas are not inherently possessed by the mind. Although one cultivates the path for dust-mote kalpas and roams extensively in Buddha realms, pointing to the cause and effect of that Pure Land is merely an expedient outside the essence; this also is not definitive. Third, the Perfect Teaching of the Buddha Vehicle. This teaching explains the purport of perfect interpenetration, the sudden sufficiency of cause and effect, and the marvel of the Buddha-dharma, beyond which one knows not how to judge. The sūtra says: "Searching throughout the ten directions, there is no other vehicle, only the one Buddha vehicle"—this is what it means. This, then, is the Mahāyāna among Mahāyānas, the definitive among the definitive: the purity and defilement of the ten directions are rolled up and embraced together in an instant; the forms and minds of a single thought completely gather and encompass the dharmadhātu. Both are fundamentally possessed of natural truth, not newly formed through dependent origination. Since a single thought is like this, a single dust particle is also like this; therefore, within each single dust particle are all realms, within each single mind are all minds, and each single mind and dust particle mutually pervade one another, manifold and endless without obstruction, appearing all at once, neither hidden nor manifest, all perfectly complete without superior or inferior. It is like a divine jewel suddenly containing numerous treasures, like the net of Indra mutually reflecting a thousand lights. Since my mind is like this, and sentient beings and the Buddha are equal in essence, only thus does one realize that directing one's spirit across billions of realms is actually being born within one's own mind; conceiving one's substance within the nine lotuses, how could it escape from within the boundary of an instant? If matter and principle were separated, and purity and defilement obstructed each other, how could an ordinary person guilty of the five heinous crimes ascend to the jewel land in ten recitations, and the worthy ones of the two vehicles arrive at the golden pond as soon as they turn their minds? Believing this perfect exposition, there is nothing in practice that is not penetrated; being blind to this supreme principle, one is confused at every encounter. Therefore, the *Avataṃsaka Sūtra* says: "The mind is like a skilled painter, creating the various five aggregates. Among all the worlds, there is nothing that is not made from the mind." (Making is twofold: first, inherently possessing in principle is called 'making', where the dependent and primary rewards of the ten realms are suddenly sufficient in a single thought; second, transforming and arising is called 'making', where, being entirely the dependent origination of principle, there is nothing it does not do.) "As is the mind, so is the Buddha; as is the Buddha, so are sentient beings. The mind, Buddha, and sentient beings—these three are without distinction." (Truly, it is through these three being without distinction that sympathetic resonance is achieved. Compassion and vows mutually gather; shared transformation and distinct transformation occur, and cause and effect are realized. If one only knows that the single principle is without distinction, but does not comprehend that all dharmas inherently possess one another, then one has not mastered the perfect purport.)

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Furthermore, the *Treatise on the Awakening of Faith* says: "What is called 'Dharma' refers to the mind of sentient beings (directly pointing to the ordinary mind); this mind encompasses all worldly (the six ordinary realms of the dharmadhātu) and transworldly dharmas (the four sage realms of the dharmadhātu. 'Encompassing' also has two meanings: first, inherently possessed in principle; second, created in practice; both encompass the ten realms. Within the ten realms, what dharma of body, land, purity, or defilement is not present?)." Based upon this mind, the meaning of Mahāyāna is revealed (Mahāyāna means the Great Vehicle. If not for this mind, how could it carry and transport beings?).

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The Sixteen Visualizations state: "All Buddha Tathāgatas are the body of the dharmadhātu, entering into the mental thoughts of all sentient beings," up to, "This mind creates the Buddha; this mind is the Buddha." Furthermore, the *Pratyutpanna Samādhi Sūtra* says: "The Buddha is my mind; it is my mind that sees the Buddha, it is my mind that creates the Buddha," and so forth. Those that discuss this purport can be clearly cited from the Mahāyāna scrolls. As for the subtle section of the *Lotus Sūtra*, the Tathāgata personally prophesied rebirth; in the sudden exposition of the *Avataṃsaka*, Samantabhadra personally set forth the dedication of merit. From this we know that in his causal stage Amitābha contemplated this principle and his great vow universally gathered beings; Śākyamuni, having completed the fruit, matched this principle and deeply praised it with his broad tongue. Throughout the ten directions and the three times, none are not like this.

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Question: Since the wonderful principle explained above is supremely perfect, must all people in the world practice contemplation before they can finally be born? Answer: This is not so. Here we merely directly resolve doubts, so that people may know that the adornments of a hundred treasures and the causes and effects of the nine grades of the Pure Land are all within sentient beings' momentary minds; only because they are fully possessed in principle does the actual function of rebirth today occur naturally according to vows. Thus, embracing the ten directions does not depart from the present thought; going and coming across the dharmadhātu accords precisely with mind-only, avoiding the common flow of people who grasp at this and reject that. The marks of practice and vows belong precisely to the next gate and are not what is asked here. Moreover, the manifestations of rebirth in the nine grades each have their categories of practice. The three grades of the highest tier require understanding and practice; therefore the text says, "You practice the Mahāyāna and understand the primary truth"—such are those people. If scholars of today see worthies and think of equaling them, aspiring to ascend high to the golden seat, they rely solely on wonderful contemplation. As for the causal conditions for rebirth in the six grades of the middle and lower tiers, it is simply to strictly uphold the prohibitive precepts and practice worldly benevolence and kindness, down to the lowest of the low grade of rebirth, who were originally evil and rebellious, yet with the utmost sincerity of ten recitations are immediately born in that land. As long as one knows that the Pure Land exists, all can turn their minds. Were it not so, how could the gradations of the nine grades be permitted? (Even if worldly people say that the Pure Land emerges from the Mahāyāna teachings, if they cannot distinguish and select according to the teachings as above, how can they avoid confusion and conflation? It would not suffice to resolve doubts.)

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Third, regarding doubting oneself: Question: I am an ordinary person of the common ground, bound and veiled by worldly conditions; how can this body be born in the various pure lands, enter the ocean of worthies and sages, and join the stage of right determination? Explanation: If one understands the open pervasiveness of the Dharma-nature as described above, and has faith in the embrace of Amitābha's original vow, one need only diligently practice merit; why wait to ask the way? Moreover, those of ten recitations attain rebirth, with only the five heinous crimes and slandering the true Dharma excluded. Furthermore, with a concentrated mind in ten recitations, even those who commit heinous crimes and slander are born. Now, fortunately lacking these evils and aspiring with right vows, what doubt could there be?

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Second, the Gate of Correctly Cultivating Practice and Vows is briefly divided into four gates: first, the gate of prostration and repentance; second, the gate of ten recitations; third, the gate of binding oneself to conditions; and fourth, the gate of numerous merits. As for why there are only four gates, cultivating completely and sufficiently requires only these four. Why? First, prostrating to the Buddha and repenting purifies and removes karmic hindrances, rendering body and mind immaculate; thus, the first gate is like clearing a fertile field. Next, cultivating the ten recitations focuses the mind to establish practice, making vows and setting resolutions to plant the primary cause for rebirth; thus, the second gate is like sowing seeds. Next, causing the mind to be tied [to this] cherishes, protects, nourishes, and promotes the sprouting of stems; thus, the third gate is like watering with fertile rain. Next, relying on numerous merits assists in making them lush and luxuriant, causing them swiftly to bear flowers and fruit; thus, the fourth gate is like irrigating with rich fertilizer. Therefore, know that those who can fully cultivate these four practices are the most superior and supreme. However, although their interdependence is such, if one has little leisure, merely cultivating three, two, or one of them according to ability will still lead to rebirth in that land, because within each of the four gates there are practice and vows, and all are primary causes. Furthermore, one may also cultivate the method of prostration and repentance on the six vegetarian days, and cultivate the method of ten recitations every day, since the ten recitations are an essential and urgent pure cause that must never be abandoned, while the latter two gates may be practiced according to one's capacity. Otherwise, one may simply practice according to one's desires and free will. The four gates will now be explained.

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First, as for the gate of prostration and repentance: Every day at early dawn, within the place of practice where one regularly makes offerings, with cap and robes dignified, solemn, and respectful, one should personally burn incense before the Buddha image with one's own hands, join the palms, focus the mind, and chant as follows:

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"With complete reverence and single-mindedness, I bow my head in worship to the ever-abiding Three Jewels." (Mentally bow to all the Treasures of the Buddha, Dharma, and Saṅgha throughout the ten directions and the three times. Rising from the prostration, place both knees upon the ground, hold the censer, burn various renowned incenses, and chant:)

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"May this cloud of incense smoke / Pervade the realms of the ten directions / In boundless Buddha lands, / As immeasurable incense adornments, / Fulfilling the bodhisattva path / And accomplishing the Tathāgata's fragrance." (Having chanted this, quietly compose the mind for a short while, mentally spreading clouds of incense everywhere to offer to the Three Jewels and universally perfuming all sentient beings so that all may be reborn in the Pure Land. Having formed this contemplation, set down the censer, rise, and make one prostration. Having risen, join the palms, bow the body, and with sincere earnestness imagine facing Amitābha and all Buddhas, praising them with the verse:)

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"The Tathāgata's wondrous physical form / Is without equal in the world, / Incomparable and inconceivable; / Therefore, I now bow my head in worship.
The Tathāgata's form is inexhaustible, / And his wisdom is likewise so; / All phenomena are ever-abiding; / Therefore, I take refuge.
With the power of great wisdom and great vows, / He universally saves multitudes of beings, / Causing them to abandon bodies of burning affliction / And be born in that land of pure coolness.
I now purify the three karmic actions, / Taking refuge, bowing, and praising; / I vow that together with all sentient beings, / We shall be born together in the Land of Peace and Bliss." (Having made praise and vows, one immediately prostrates to the Buddhas, mentally focusing on each one and chanting:)

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"With single-mindedness, I bow my head in worship to Amitābha Tathāgata of the Pure Land of Eternal Silent Light, his pure and wondrous Dharmakāya, and all Buddhas pervading the dharmadhātu.

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"With single-mindedness, I bow my head in worship to Amitābha Tathāgata of the Land of True Reward and Adornment, his body of an ocean of minute-dust-like marks, and all Buddhas pervading the dharmadhātu.

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"With single-mindedness, I bow my head in worship to Amitābha Tathāgata of the Land of Expediency and Sage Abode, his body adorned with marks of liberation, and all Buddhas pervading the dharmadhātu.

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"With single-mindedness, I bow my head in worship to Amitābha Tathāgata of the western Land of Peace and Bliss, his body of the Mahāyāna sensory realm, and all Buddhas pervading the dharmadhātu.

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"With single-mindedness, I bow my head in worship to Amitābha Tathāgata of the western Land of Peace and Bliss, his bodies transformationally manifesting throughout the ten directions, and all Buddhas pervading the dharmadhātu.

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"With single-mindedness, I bow my head in worship to Avalokiteśvara Bodhisattva of the western Land of Peace and Bliss, his body of myriad kotis of purple-gold, and all bodhisattva-mahāsattvas pervading the dharmadhātu.

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"With single-mindedness, I bow my head in worship to Mahāsthāmaprāpta Bodhisattva of the western Land of Peace and Bliss, his body of boundless light and wisdom, and all bodhisattva-mahāsattvas pervading the dharmadhātu.

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"With single-mindedness, I bow my head in worship to the pure great ocean-like assembly of the western Land of Peace and Bliss, their bodies possessing the two adornments in full, and all noble assemblies pervading the dharmadhātu." (Then kneel on both knees, hold the incense censer, burn incense, and chant with utmost sincerity:)

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"I now, universally for the sake of sentient beings throughout the four obligations, three realms of existence, and the dharmadhātu, vow that all may cut off the three hindrances, and take refuge in repentance." (Rise and prostrate, then kneel again on the ground, hold the hand censer, and chant:)

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"With utmost sincerity I repent: I, disciple [so-and-so], and sentient beings of the dharmadhātu, from beginningless kalpas, have been covered by ignorance, inverted, and deluded; relying on the six sense faculties and three karmic actions, we have practiced unwholesome phenomena, extensively committing the ten unwholesome actions, the five uninterrupted avīci offenses, and all sins, measureless, boundless, and unspeakable. All Buddhas of the ten directions are ever-present in the world, the sound of the Dharma never ceasing, wondrous fragrance filling [space], the flavor of the Dharma overflowing the void, releasing pure radiance shining upon all, and the ever-abiding wondrous principle pervading the empty space. Yet from beginningless time, my six sense faculties have been internally blind, and my three karmic actions dark and obtuse; I did not see, hear, perceive, or know. Due to these causes and conditions, I have drifted long in birth and death, passing through evil paths for hundreds of thousands of myriads of kalpas without time of release. The sūtra says: 'Vairocana pervades all places; where that Buddha abides is called the Eternal Silent Light.' Therefore, one should know that all phenomena are none other than the Buddha Dharma. Yet because I did not understand and followed the flow of ignorance, within bodhi I perceived impurity, and within liberation I gave rise to bondage. Only now do I awaken; only now do I reform and repent. Before the Buddhas and Amitābha, the World-Honoured One, I disclose and repent, praying that for myself and all sentient beings of the dharmadhātu, through the three karmic actions and six sense faculties, whatever heavy sins have been committed from beginningless time, are being committed now, or will be committed, done by oneself or teaching others, seen and heard with rejoicing, remembered or unremembered, recognized or unrecognized, doubted or undoubting, concealed or revealed, may all be completely purified. Having repented, may my six sense faculties and three karmic actions be pure and free from flaws, and may all roots of goodness cultivated also be pure, all dedicated to adorning the Pure Land, so that universally with all sentient beings we may be born together in Peaceful Nourishment. May Amitābha Buddha constantly come to protect and sustain me, causing my roots of goodness to increase in the present, not losing the pure cause. At the time of approaching the end of life, may body and mind remain in right mindfulness, seeing and hearing clearly, directly beholding Amitābha and all the noble assembly holding the flower dais in hand to welcome and lead me, and in a single kṣaṇa may I be born before the Buddha, fully endowed with the bodhisattva path, extensively delivering sentient beings, and together accomplishing all-knowledge." (Having repented and made vows, take refuge and bow to Amitābha Buddha and all Three Jewels; this should ideally be spoken three times. If time is short and pressed by affairs, speaking it once is also acceptable. Next is the circumambulation ritual, either three times, seven times, or many times, reciting aloud:)

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"Namo Amitābha Buddha. Namo Avalokiteśvara Bodhisattva. Namo Mahāsthāmaprāpta Bodhisattva.

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"Namo pure great ocean-like assembly of bodhisattva-mahāsattvas." (Recite either three, seven, or many times. Chanting like this may be done according to one's wish, not bound to a fixed number of times. Next, go before the Buddha for the three self-refuges, chanting:)

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"I take refuge in the Buddha, vowing that sentient beings will comprehend the Great Way and bring forth the supreme aspiration.

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"I take refuge in the Dharma, vowing that sentient beings will deeply enter the repository of sūtras and have wisdom like the ocean.

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"I take refuge in the Saṅgha, vowing that sentient beings will guide the great assembly, all without hindrance." Bowing in reverence to the noble assembly.

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Next, go to another seat and recite sūtras (recite the Amitābha Sūtra or the Contemplation Sūtra. If one cannot recite the text of the sūtras at all, then single-mindedly recite the name of Amitābha Buddha, stopping according to the measure of time; or one may further make a summary dedication of merit).

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Second, as for the gate of ten recitations: Every day at early dawn, after putting on one's clothes, face west and stand upright, join the palms, and continuously recite 'Amitābha Buddha' in a succession of sounds, taking one full exhalation of breath as one recitation. Ten such breaths are called 'ten recitations.' One simply follows the length of the breath, not limiting the number of times the Buddha's name is recited. Only length and duration are sought, taking the exhaustion of the breath as the limit. The sound of the Buddha's name should be neither high nor low, neither slow nor fast, harmonized and balanced in the middle. Continuously repeating ten breaths like this without interruption is intended to keep the mind undistracted, taking single-minded dedication as the practice. Calling this 'ten recitations' shows that it relies on the breath to restrain the mind. Having performed this recitation, make the vow and dedication of merit, saying:

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"I, disciple [so-and-so], single-mindedly take refuge in Amitābha Buddha of the Sukhāvatī world. I pray that you shine your pure light upon me and gather me in with your compassionate vow. I now, in right mindfulness, recite the Tathāgata's name for the duration of ten recitations, seeking rebirth in the Pure Land for the sake of the path to bodhi. The Buddha's original vow in the past was: 'If there are sentient beings who wish to be born in my land with sincere faith and joy, even down to ten recitations, if they should not be born there, may I not attain correct enlightenment, excluding only those who commit the five heinous crimes or slander the True Dharma.' I now recall of myself that from this life forward, I have not committed heinous crimes nor slandered the Mahāyāna; may these ten recitations enter the great ocean of the Tathāgata's vows, and relying on the Buddha's compassionate power, may all sins be extinguished and pure causes increase. When approaching the end of life, may I naturally know the time has arrived, the body free from painful illness, the mind free from craving and attachment, the mind neither inverted nor scattered as if entering dhyāna-absorption; and may the Buddha and the noble assembly, holding a golden dais in hand, come to welcome me, so that in the space of a single thought-moment I may be born in the Sukhāvatī land, see the Buddha when the flower opens, immediately hear the Buddha vehicle, instantly open Buddha-wisdom, broadly deliver sentient beings, and fulfill the vow of bodhi." (Having made this vow, one then stops; prostrations are not necessary. It must be maintained throughout one's entire life, not to be abandoned for even a single day. Only by not abandoning it and firmly committing one's mind can one attain rebirth in that land.)

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Third, as for the gate of binding oneself to conditions: Whenever engaging in official affairs or private livelihood, undergoing various conditioning circumstances and tasks, even in haste one's inner mind should never forget the Buddha and mindfulness of the Pure Land. For example, just as worldly people have an urgent matter bound to their hearts, although they go through speaking, going, coming, sitting, lying down, and all kinds of tasks, this does not hinder them from secretly keeping the previous matter clearly in mind. The mind that is mindful of the Buddha should also be like this. If one should lose mindfulness, repeatedly draw it back; in time it will become second nature, and one will naturally be mindful at all times. The Śūraṅgama Sūtra says: 'It is like two persons: one focuses solely on remembering (analogous to the Buddha always being mindful of sentient beings), while the other focuses solely on thinking (analogous to sentient beings being mindful of the Buddha). When the two remember each other, their mutual remembrance becomes deep. In this way, even from life to life, they are like a body and its shadow, never parting. The Tathāgatas of the ten directions have compassionate concern for sentient beings like a mother remembering her child; yet if the child runs away, what is the use of her remembering? If the child remembers the mother just as the mother remembers the child, mother and child will not be separated through successive lives. If the minds of sentient beings remember the Buddha and are mindful of the Buddha, they will definitely see the Buddha in the present or the future, not far from the Buddha; without relying on expedients, their minds will naturally open, like someone perfumed with incense whose body retains its fragrance.' Tying the mind naturally in this way constantly prevents all evil thoughts. Even if one is tempted to do evil, because of remembering the Buddha, the evil cannot come to fruition. Even if one follows along with evil, while committing evil karma the mind is constantly softened, just as a body carrying fragrance naturally avoids foul odors. Furthermore, the moment the mind perceives an evil thought subtly arising, one immediately remembers the Buddha, and by the Buddha's power the evil thought naturally ceases. It is like a person encountering disaster: seeking strong assistance, they are sure to escape. Moreover, when seeing others suffering, with a mind mindful of the Buddha have compassion for them and wish for their release from suffering. If executing judicial punishments, because of mindfulness of the Buddha give rise to pity; although acting according to the royal law, secretly make a vow, saying: 'My executing the royal law is not my original intention. May we be born in the Pure Land, and I vow to deliver you.' Whenever passing through all states, whether good or evil, because the mind is mindful of the Buddha, let the mind form vows in every thought. Therefore the king of vows Samantabhadra says: 'May all evil deeds fail to come to fruition, while all good karma conforms and unites.' This is precisely the meaning. Continuously keeping mindfulness of the Buddha in mind in this manner can accomplish all merits of the pure cause. Fearing that reading it would be wearisome, I will not explain further in full detail. Truly, this gate provides the greatest benefit!

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Fourth, explaining the gate of various blessings: The Sūtra on the Contemplation of Samantabhadra says, “If kings and great ministers wish to repent of heavy offenses, they should practice five things: First, they must simply rectify their minds, not slandering the Three Jewels, not obstructing leaving the home-life, and not creating evil hindrances for those who practice celibacy (they must not commit defiling acts against the fourfold assembly who maintain the precepts). Second, they must filially support their parents and serve their teachers and elders. Third, they must govern the state in accordance with the true Dharma and not treat the people crookedly or unjustly. Fourth, on the six vegetarian days they must decree throughout all territories within their reach that non-killing be practiced (strictly prohibiting fishing and hunting, and admonishing against illicit sex and fighting. Regarding the six vegetarian days: on the eighth day of the bright moon, the emissaries of the Four Heavenly Kings patrol the world; on the fourteenth day, the crown princes of the Four Kings patrol; on the fifteenth day, the Four Great Heavenly Kings personally patrol; on the twenty-third, twenty-ninth, and thirtieth days of the dark moon they patrol the world according to the sequence of the bright moon above, ending and beginning again. When the Four Kings personally descend, all the devas, constellations, ghosts, and spirits accompany them all together. If they encounter someone cultivating blessings through vegetarian fasting and precepts, the devas celebrate with one another, whereupon they record fortunes and lengthen the lifespan for this person, protecting their blessed karma and causing it to be accomplished). Fifth, they must deeply believe in cause and effect, believe in the one real path, and know that the Buddha is never annihilated.” This broadly accords with the three blessings of the Contemplation Sūtra in Sixteen Contemplations. However, because the Contemplation of Samantabhadra is specifically for kings and ministers, it is particularly cited here; these are also the primary causes for the pure lands of all Buddhas of the three periods of time. If one belongs to the fourfold assembly of monastics, one should fully rely on the three blessings of the Contemplation Sūtra as one's practice, and should consult that text oneself. Whenever one performs any single blessing, one must immediately dedicate it with intention—whether through mental mindfulness or through speech—only then does it become a pure cause. Thus, when exhorting practitioners, one must urge them to dedicate every day to exclusively upholding and cultivating these four Dharma gates; only then can one personally anticipate certain rebirth in the Pure Land. These four practices are indeed the primary causes for rebirth through learning the buddhānusmṛti-samādhi. A sūtra says: “Those who practice this samādhi will in this very body see Amitābha Buddha and the two bodhisattvas. If someone merely hears the names of the Buddha and the two bodhisattvas, they will forever eradicate the offenses of birth-and-death across immeasurable kalpas; how much more so if they keep them in mind! If someone is mindful of the Buddha, know that this person is a puṇḍarīka flower among men; Avalokiteśvara and Mahāsthāmaprāpta will be their superior friends; they will sit at the place of awakening and be born into the family of all Buddhas. In this present life, that Buddha constantly dispatches countless transformation Buddhas, countless transformation Avalokiteśvaras, and transformation Mahāsthāmaprāptas, and in this Sahā world there are constantly twenty-five bodhisattvas protecting them day and night, whether walking, standing, sitting, or lying down, at all times and places, never allowing evil ghosts to take advantage of them; they will not suffer any disasters, and will always be revered and respected by kings, great ministers, and all the people. The merit they obtain in a single thought cannot be reckoned, and even with a Buddha's eloquence could not be fully praised.” Except for unworthy persons, who would hear this and not rejoice in faith?

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The Two Gates of Resolving Doubts and of Practice and Vows for Rebirth in the Pure Land.

Linked texts (1)

往生淨土決疑行願二門 — Classical Chinese