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Source: pramana-mt · Machine translation by Gemini 3.8 Flash (2026-10-21) of in.bauddha.taisho.1972 · Machine output without human authorship: no copyright is claimed (CC0 1.0). The original text keeps its own…

1 — 32 parts

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Practicing Chan is something I do not discard, nor do I discard buddhānusmṛti. Chan focuses on seeing one's nature; buddhānusmṛti focuses on leaving defilements behind. I venture to suggest that the single gate of buddhānusmṛti is truly the thoroughfare trodden together by both Chan and the doctrinal teachings, and also the shortcut traversed alike by scholars and commoners. How could one not believe it? When worldly practitioners practice Chan, there are Chan afflictions; when they cultivate buddhahood, there are Buddhist demons. Simply because we are far removed from the sages and the lineages have diverged, these occur at every turn; who can put an end to them? Yet Chan Master Tianru Weize of the Yuan dynasty was thoroughly versed in both the lineage transmission and the doctrinal teachings, a model for humans and devas. One might say that his sword left its precious scabbard to cut down imbalances, and his medicine came forth from the golden flask to cure chronic illnesses. Thereupon, where there was no doubt, he skillfully raised doubtful points; where there was no questioning, he brought forth topics of inquiry, titling them "Questions on the Pure Land," totaling twenty-six sections—what is called uprooting the source and exhausting all conceptual thoughts. If one can indeed attain faith, maintaining an uninterrupted succession of pure thoughts, beholding the West wherever one's eyes fall and turning one's mind toward the Pure Land, why would one need a text? But for those who cling to delusion with erroneous interpretations, failing to distinguish beauty from ugliness, losing their way in broad daylight, and heading north when bound for Yue, it may serve as a compass. Now his disciple Hongci has solicited funds from the assembly to circulate it widely, not only to share it with the world's cultivators of pure karma, but also sufficient to serve as an admonition to the unbelieving. Recorded by Shouyu Wuqin, Lecturer across the Three Schools.

1.3

End of Preface.

1.4

Composed by Tianru Weize of the Lion Grove in the Yuan dynasty.

1.5

Compiled by Zhuhong of Yunqi in the Ming dynasty.

1.6

Collated by disciple Guangxin.

1.7

When Elder Tianru was meditating in quiet repose in his Chamber of Resting Clouds, a guest pushed open the door and entered—it was a Chan elder. The Master therefore bade him sit. After they had sat for a long while, the setting sun was at the window and the incense smoke was nearly exhausted. The guest then adjusted his robes, stood up, and leisurely asked: "I have heard that the venerable Yongming Yanshou received the teaching of the single transmission from National Teacher Tiantai Deshao, being the Dharma-grandson of Fayan. He guided disciples at Jingci Monastery in Hangzhou, where several thousand were always seated beneath his seat; his responsive eloquence and talent were swift as thunder and flying as wind, and the Chan forests across the land praised him as a great master. Why is it that, apart from expounding Chan, he cultivated the practice of the Pure Land himself and moreover taught it to others, additionally writing such texts as Pointing to the West to circulate widely in the world, and composing the verses of the Fourfold Selection, which say in brief: 'With Chan but no Pure Land, nine out of ten will go astray. Without Chan but with the Pure Land, ten thousand who cultivate it, ten thousand go'? Seeing how he advocates the Pure Land with such words, standing steep as a myriad-fathom cliff without the slightest indulgence, did he not bend his own Chan and excessively praise the Pure Land? This doubt is no small matter; would the Master please resolve it for me?" The Master replied: "A great question indeed! You should know that Yongming did not praise it excessively, but rendered profound service to both the Chan lineage and the doctrinal teachings. It is only regrettable that Yongming merely raised the main outline without fully elucidating it, and therefore was unable to completely dispel the doubts of Chan practitioners. I am unworthy in studying Chan and not well-versed in the Pure Land, yet I have dipped into the various Pure Land scriptures and know a little of their general purport. It is originally a method easy to practice and easy to enter, yet it is also a Dharma difficult to explain and difficult to believe. Therefore, when our benevolent father Śākyamuni was present in the world, expounding the Amitābha-sūtra for his disciples, knowing beforehand that few sentient beings in the latter days of the Law would be able to believe and turn toward it, he cited the Buddhas of the six directions extending their broad and long tongues to utter words of truth, in order to arouse their faith and shatter their doubts. Reaching the end of the sūtra, following the praises of the Buddhas, he then personally said: 'You should know that for me to perform this difficult task in the evil age of the five defilements, and to expound this Dharma difficult to believe for the sake of the entire world, is extremely difficult.' These are all his earnest and painstaking admonitions urging people to believe and turn toward it. Furthermore, when the World-Honoured One of Great Compassion bent down to rescue those of the final kalpa, whenever his golden mouth proclaimed a single verse or a single line, there were none among humans, non-humans, and the rest who did not believe, receive, and uphold it. Only regarding the teaching of the Pure Land are there occasional doubters. Why is this? It is truly because the doctrinal gate of the Pure Land is most vast and most grand, and the method of Pure Land practice is most simple and most easy. Because it is vast and grand yet simple and easy, those who hear it cannot help but doubt. What is called 'vast and grand' is that it gathers and embraces all capacities completely: above, reaching even to bodhisattvas in the position of equal enlightenment who are bound to one last birth, they too are reborn in the Pure Land; below, reaching to foolish men and foolish women, and even to those ignorant fellows who commit the five heinous sins and ten evil deeds, if at the time of death they can only practice buddhānusmṛti, repent their faults, and turn their minds toward the Pure Land, they will all attain rebirth. What is called 'simple and easy' is that from the outset there are no difficult or laborious practices, nor are there conditions for confusion or differentiation: merely upholding the four-character name of Amitābha Buddha, through this one is able to leave Sahā and attain rebirth in Sukhāvatī, attaining the stage of avaivartika until attaining buddhahood and only then stopping. Since its vastness is like that and its simplicity is like this, even the wise cannot be without doubt. If you understand this, you will know that Yongming's praise had profound intent and was not excessive."

1.8

"The guest asked: 'I have heard your instruction on its vastness and simplicity. But in the case of those in the Chan school who have awakened and attained understanding, since they have already seen their nature and become Buddhas, would they be willing to seek rebirth in the Pure Land again?' The Master replied: 'You do not yet know this: those who have awakened and attained understanding precisely vow to seek rebirth. An ancient said: "If one is not born in the Pure Land, in what land could one be born?" It is only that you have not yet awakened; were you already awakened, your inclination toward the Pure Land could not be held back by ten thousand oxen.'"

1.9

The questioner asked: "The Buddhas and patriarchs appeared in the world to deliver sentient beings. The student's only concern is that the Great Matter is not yet clear. Once the Great Matter is clarified, one ought to carry out the Buddha's teachings, manifesting transformation-bodies according to different categories of beings, plunging into mud and entering water without fleeing birth and death, to broadly deliver living beings. If awakened and accomplished individuals now seek rebirth in the Pure Land, they are detesting suffering and fleeing to joy, showing no regard for others. This is not what I wish." I answered: "To see the egg and expect it to crow at dawn—why calculate so prematurely? Would you say that after a single awakening, habitual defilements are forever eliminated and one immediately attains non-retrogression (avaivartika)? Would you say that after a single awakening, there is no further need to study the Buddhadharma broadly, practice cultivation, and realize the fruits? Would you say that after a single awakening, one can immediately equal the Buddhas above, enter birth and death, and never be disturbed by obstructive conditions? If it were truly so, then wouldn't the great bodhisattvas, who cultivated the six pāramitās and ten thousand practices through kalpas as numerous as the sands of the Ganges, be utterly put to shame by you? An ancient scripture says: 'Even śrāvakas suffer from confusion upon emerging from the womb; even bodhisattvas experience bewilderment when passing through the intermediate state.' How much more so for those of recent times with shallow understanding and slight awakening, who cannot even save themselves? Even if there are those whose awakening is profound and far-reaching, whose discernment is elevated and brilliant, whose practice and understanding correspond, and whose intention is set on delivering people, if they have not yet mounted the stage of non-retrogression, their power and capacity will not be sufficient. To dwell in this turbid and evil world to transform these stubborn and unyielding beings—this is also something the ancient sages did not permit. It is like using an incomplete and fragile boat to ferry many people across a tempestuous sea: both oneself and others are bound to drown; such is the inevitable principle. Therefore, the Wang sheng lun says: 'Those who wish to roam playfully in the gates of hell must be born in that land; having attained anutpattika-dharma-kṣānti, they return to birth and death to rescue suffering sentient beings. For this reason they seek rebirth in the Pure Land.' Furthermore, an ancient sage said: 'Before attaining the stage of non-retrogression, one must not mix with worldly society to deliver living beings. Before attaining anutpattika-dharma-kṣānti, one must constantly remain close to the Buddha.' It is like an infant who never leaves its mother, or like a fledgling bird with weak feathers that can only hop from branch to branch. In this realm today, Śākyamuni has already passed into extinction and Maitreya has not yet been born; moreover, the suffering causes and effects of the four wretched destinies entangle and pull, non-Buddhists and evil māras fan confusion, alluring beauty and seductive sounds seduce one another, and evil conditions and foul touches make mutual incursions. Having no present Buddha upon whom to rely, and being disturbed by worldly objects and circumstances, few among those with initial awakening and realization escape relapse and defeat. Thus, there is indeed good reason why the World-Honoured One earnestly pointed the way back to Sukhāvatī! For that Amitābha is currently preaching the Dharma, and the conditions and surroundings of that Land of Joy are pure in every way. If one relies on that Buddha, the power of forbearance is easily perfected, one realizes the elevated stage of Buddhahood, and directly receives vyākaraṇa; only after that does one go out to transform sentient beings, coming and going without impediment. For this reason, even those of superior faculties and sharpest capacity still vow to entrust their birth there. How much more so for intermediate and inferior individuals like you who have only just gained an initial awakening! Do you not see in the Guanfo sanmei jing that Mañjuśrī recounted his past causes, stating that by attaining buddhānusmṛti-samādhi, he was constantly born in the Pure Land? The World-Honoured One further bestowed vyākaraṇa upon him, saying: 'You shall be reborn in the realm of Sukhāvatī.' Do you not see in the Avataṃsaka-sūtra that Samantabhadra urged the youth Sudhana and the ocean-like assembly forward, using the ten great vows to guide their return to Sukhāvatī? His verse says: 'May I, when on the verge of death, / Completely eliminate all obstacles, / See that Buddha Amitābha face to face, / And immediately attain rebirth in the land of Peace and Joy.' It also says: 'That Buddha's assembly is entirely pure; / At that time, born from a supreme lotus flower, / I will directly behold the Tathāgata of Immeasurable Light, / Who will bestow the vyākaraṇa of bodhi upon me face-to-face. / Having received the Tathāgata's vyākaraṇa, / Manifesting countless hundreds of koṭis of transformation-bodies, / With vast intellectual power pervading the ten directions, / I will benefit and bring joy to all realms of sentient beings.' Do you not see the verse bestowing vyākaraṇa upon Nāgārjuna in the Laṅkāvatāra-sūtra: 'In the country of southern India, / A bhikṣu of great renown and virtue, / Named Nāgārjuna, / Will be able to demolish the extremes of existence and non-existence. / In the world he will manifest my / Unsurpassed Great Vehicle Dharma, / Attain the first stage of Joy (pramuditā-bhūmi), / And be reborn in the Land of Peace and Joy.' Do you not see that in the Awakening of Faith Bodhisattva Aśvaghoṣa had the vow to seek rebirth? In the Wuliangshou lun, Bodhisattva Vasubandhu had the intention to vow to go. Do you not see that in the Mahāratnakūṭa-sūtra, King Śuddhodana and seventy thousand Śākya clansmen were verified and permitted to be reborn together in the Land of Nurturing (Sukhāvatī)? In the Contemplation Sūtra, Queen Vaidehī and her five hundred attendants were guided to gaze upon Amitābha together. Furthermore, Śuddhodana, Vaidehī, and the others all attained anutpattika-dharma-kṣānti in their present lifetimes. Those of this sort in India cannot be counted. In the Eastern Land (China), eminent persons such as Master Huiyuan of Mount Lu who gathered the society, and the venerable teachers of the Tiantai and Xianshou traditions who practiced themselves and transformed others—how could one count all the monastics and laypeople who were reborn together in the Pure Land? Consider that Mañjuśrī and Samantabhadra are great bodhisattvas; Sudhana and the ocean-wide assembly broadly visited kalyāṇamitras and their awakening equalled that of all the sages; Aśvaghoṣa, Nāgārjuna, and others are also bodhisattvas and are regarded by the Chan school as great ancestral masters. How does the awakening and realization of these sages compare with that of today's awakened individuals? They still vowed to be born in the Land of Joy and attend upon Amitābha. Yet after a single awakening, you no longer seek rebirth—would Nāgārjuna, Aśvaghoṣa, Samantabhadra, and Mañjuśrī not be put to shame by you? Now, why do you not examine your own heart and weigh your own strength: do your cultivation and realization truly surpass those two bodhisattvas and two Chan patriarchs? Do the kalyāṇamitras you have visited and the Buddha-nature you have awakened to truly surpass those of Sudhana and the ocean-like assembly? Does your attainment of anutpattika-dharma-kṣānti and your confirmation by the Buddha truly surpass those of Śuddhodana and Vaidehī? King Śuddhodana was the Buddha's father; the seventy thousand Śākyas were the Buddha's relatives. If rebirth in the Pure Land were of no benefit, would the Buddha have had the heart to mislead his own father and kin? It was previously said that those who have attained anutpattika-dharma-kṣānti are permitted to mix with the world to deliver living beings; now, although his royal father and relatives had already attained this forbearance, their rebirth was still predicted—is this intent to seek protection and nurture not deep and far-reaching? One often sees contemporary Chan practitioners who do not investigate the definitive meaning of the Tathāgata and do not know Bodhidharma's profound mechanism. Empty-bellied and arrogant, they practice wild delusion, and seeing those who cultivate the Pure Land, they laugh and say: 'They are studying the practices of foolish men and women.' How contemptible! I once argued that they are not holding foolish men and women in contempt; they are holding Mañjuśrī, Samantabhadra, Nāgārjuna, Aśvaghoṣa, and the others in contempt! Not only do they themselves stray from the right path, lose their own wholesome roots, destroy their own wisdom-body, and annihilate their own Buddha-seed, but they also create the karma of slandering the Dharma and incur the disaster of despising the sages. The Buddhas and patriarchs view them with deep pity. Thereupon, Master Yongming, deeply pitying and grieving for them, bared his heart and lungs to advocate the Pure Land, both cultivating it himself and transforming the world with it. Thus, when approaching death, he knew the time in advance, and various extraordinary signs appeared, to the point that relics were layered on his body like scales. There was once a monk from Fuzhou who circumambulated his stupa for an entire year. When people asked the reason, the monk said: 'Because of illness, I entered the underworld. King Yama released me back to life because my lifespan in the world was not yet exhausted. In the hall, to the left, I saw an enshrined portrait of a monk, to whom King Yama was bowing reverently. I then asked the presiding clerk, and the clerk said: "This is Chan Master Yongming Yanshou. His cultivation was diligent, and he went directly to rebirth in the highest grade of Sukhāvatī. The King considered this rare and exceptional, so he had his portrait drawn and pays reverence to it." ' Now, Yongming had already awakened to the Chan of Bodhidharma's direct pointing, yet he was able to establish himself in the highest grade of Sukhāvatī, using this to resolve the obstinate attachments of Chan practitioners and to inspire faith in the latter days of the Law. Therefore, I say that he rendered profound service to both the teachings and the school in this regard. How could it be that this applies only to Yongming? For example, Chan Master Sixin Wuxin wrote an essay encouraging the cultivation of the Pure Land, which says: 'Amitābha is very easy to recite; the Pure Land is very easy to be born in.' It also says: 'Practitioners of Chan are best suited for buddhānusmṛti. If one's capacity is dull, and one fears not attaining great awakening in this life, one should provisionally rely on the power of Amitābha's vow to be received and guided to rebirth.' It also says: 'If you recite the Buddha's name and are not reborn in the Pure Land, this old monk will fall into the Tongue-Pulling Hell.' Again, Chan Master Zhenxie Qingliao wrote the Jingtu shuo, which says: 'Those in the lineage under Dongshan all engage in secret cultivation. What is the reason? Truly, it is because the Dharma-gate of buddhānusmṛti is a direct shortcut for cultivation; directly in accord with the Great Canon, it receives those of the supreme faculties and also guides those of intermediate and inferior capacity.' It also says: 'When the great masters of our school have already awakened to the Dharma that is neither empty nor existent, if they apply their aspirations diligently to pure karma, is it not because seeing the Buddha through pure karma is simpler and easier than in our ancestral school?' It also says: 'Whether Buddhas or patriarchs, whether in the doctrinal teachings or in Chan, all cultivate pure karma and return together to the single source. Once you enter this gate, immeasurable Dharma-gates can all be entered.' As for such venerable elders as Chan Master Tianyi Yihuai, Chan Master Yuanzhao Zongben, Chan Master Cishou Huaishen, Chan Master Nanyue Huisi, Chan Master Fazhao, Chan Master Jing'ai, Chan Master Jingci Datong, Chan Master Tiantai Huaiyu, Chan Master Daozhen of Liang, Chan Master Daochuo of Tang, Chan Master Fazhen of Piling, Chan Master Shouna of Gusu, Chan Master Beijian Jujian, and Chan Master Tianmu Wenli, all were great masters of the Chan school. When examining their secret cultivation and open teaching, they agreed without prior consultation in expounding the Pure Land's purport. How could it be that only these venerable elders did so? I once heard a senior monk say: 'Combining the five lineages of our school and taking all the Chan monks in the world, whether awakened or unawakened, there is not a single one who does not return to the Pure Land.' When I asked the reason, he said: 'Chan Master Baizhang Dazhi Hai, for instance, was the direct heir to Jiangxi Mazu's transmission of the Way; the monasteries throughout the world were established according to him. From ancient times to the present, not a single person has dared to criticize him. The pure regulations throughout the world are conducted according to him; from beginning to end, in not a single matter does anyone dare violate his rules. Look at his regulations for chanting for a sick monk, which state: "Assemble the assembly to raise a verse in unison praising Amitābha Buddha. Again, in unison, recite 'Namo Amitābha Buddha' either one hundred times or one thousand times." The transfer of merit and supplication states: "If worldly conditions are not yet exhausted, may he soon attain ease and comfort; if the great end cannot be escaped, may he return directly to the Land of Nurturing." Is this not pointing toward the Pure Land? Again, look at his provisions for sending off a deceased monk: the transfer of merit and supplication for the great night chanting states: "May the spirit transcend to the Pure Realm, and karmic bonds cease in worldly toil. May the flower of the highest grade blossom, and the Buddha bestow the vyākaraṇa of bound to one last birth." Is this not pointing toward the Pure Land? As for the time of cremation, there is nothing else done; they simply instruct the karmadāna to lead the assembly in chanting aloud: "Namo Western Realm of Sukhāvatī, Greatly Compassionate Amitābha Buddha." In this way it is chanted ten times, with the assembly echoing in harmony ten times; this is collectively called the Ten Recitations. When the chanting concludes, the transfer of merit states: "The above ten recitations have been proclaimed to assist in rebirth." Is this not pointing toward the Pure Land? Ever since Baizhang, whenever Chan monks are sent off at death, it is always done according to this method. If so, then as for the statement that combining the five lineages of our school and taking all the Chan monks in the world, there is not a single person who does not return to the Pure Land—how could it not be so?' Judging from the words cited by this senior monk, they are truly well-founded and beyond dispute. Moreover, on account of his words, I realized that the purpose of Ancestral Master Baizhang in establishing the regulations was certainly not without basis either. During your stay in the monasteries, you do not know how many Chan monks you have sent off. How many times have you chanted such transfers of merit and ten recitations with your mouth, or heard them with your ears? Since you neither understand the intention of the ancestral masters nor arouse a mind of introspective awakening in yourself, and rashly assert that awakened and accomplished individuals do not wish to be reborn, the stubborn attachment of the world's Chan practitioners finds no match equal to you!"

1.10

Question: The capacity of the Pure Land to gather beings is indeed vast; in my ignorance, I dare not debate it further. However, I have also heard the teaching of 'the Pure Land of mind-only, the Amitābha of one's inherent nature', and in my ignorance I rejoiced at it. Yet when I look at the Pure Land sūtras and treatises, the so-called Pure Land is Sukhāvatī, a hundred thousand koṭis of lands away; the so-called Amitābha is the teaching master in that land of Sukhāvatī. In that case, that [realm] and oneself are distinctly separate, far outside mind-only and inherent nature. What does this really mean?

Answer: Your words are narrow; you do not understand the vastness, luminosity, and wonder of your own mind. The Śūraṅgama[-sūtra] says: 'From the physical body on out to the mountains, rivers, empty space, and the great earth, all are things within the wondrously luminous true mind.' It also says: 'All dharmas that arise are manifestations of the mind only.' How could there be any Buddha-land that is not within our own mind? One should know that the Pure Land is mind-only, and outside the mind there is no land—just as the great ocean manifests myriad bubbles, and not a single bubble can be outside the ocean. Mind-only is the Pure Land, and outside the land there is no mind—just as the myriad particles of dust depend upon the great earth, and there is not a single particle of dust that is not called earth.

Moreover, one should know that earlier sages said: 'This one mind possesses four kinds of lands: first, [the Land of] Common Residence of Ordinary Beings and Sages; second, [the Land of] Expedience with Remainder; third, [the Land of] True Reward and Non-obstruction; fourth, [the Land of] Eternally Quiescent Light.'

First, the Land of Common Residence of Ordinary Beings and Sages is itself divided into two classes: the first is the defiled land of common residence; the second is the pure land of common residence. First, the defiled land of common residence is of the kind like the Sahā [world]. Those dwelling within it include ordinary beings and sages, and each comprises two types. The two types of ordinary dwellers are: first, evil sentient beings, namely the four destinies; second, good sentient beings, namely humans and devas. The two types of sage dwellers are: first, real sages, namely the four fruits [of the śrāvaka], pratyekabuddhas, the sixth ground of the Shared Teaching, the ten abodes of the Distinct Teaching, and the final mind of the ten faiths of the Perfect Teaching—although their shared defilements are exhausted, they still possess a recompense body, and thus are all called real; second, provisional sages, referring to the dharmakāya bodhisattvas and wondrously enlightened Buddhas in the lands of Expedience, True Reward, and Quiescent Light, who, in order to benefit those with affinity, respond by taking birth in the land of Common Residence, and thus are all provisional. Because such beings dwell together with ordinary beings, it is called 'common residence of ordinary beings and sages'; because they dwell together with the four destinies, it is called a 'defiled land'.

Next, as for the pure land of common residence, taking the land of Sukhāvatī as an example, although its retributive reward is supreme and beyond compare with others, it is nevertheless also a common residence of ordinary beings and sages. Why is this? Although it is free of the four destinies, it has humans and devas, because those born in that land are not necessarily all persons who have attained the Path. As the sūtra says: 'Those who commit grave transgressions, by repenting and practicing buddhānusmṛti at the end of life, immediately attain rebirth.' Therefore we know that even though beings possess defilements and afflictions, they can still dwell there. As for the provisional and real sages who dwell there, they can be understood by analogy to the previous case; it is named 'pure' solely because it lacks the four evil destinies.

Some may say: 'When the characteristics of lands are fully explained, there are furthermore many differences. For instance, the realm of Akṣobhya, although a pure land, still has men, women, Mount Sumeru, and so forth. Since pure lands are not identical, defiled lands must likewise vary.'

Second, the Land of Expedience with Remainder is the dwelling place of those of the two vehicles and the three kinds of bodhisattvas who have realized the path of expedience. Why? If they practice the two contemplations and completely sever the shared defilements, but have not yet severed the dust-sand defilements, distinct defilements, and ignorance, they abandon the body of fragmented birth and death and are born outside the realms, receiving a body of dharma-nature, which undergoes transformation birth and death. The land in which they dwell is named 'with remainder' because their ignorance is not yet severed; it is named 'expedience' because it is dwelled in by practitioners of expedience. Therefore, the [Mahāprajñāpāramitā-]śāstra says: 'Outside the three realms there is a pure land; śrāvakas and pratyekabuddhas are born therein, receiving a body of dharma-nature, which is not fragmented birth.'

Third, the Land of True Reward and Non-obstruction has no adherents of the two vehicles, being dwelled in purely by dharmakāya bodhisattvas. Having broken through ignorance to reveal the dharma-nature, they attain the true fruition; yet because ignorance is not exhausted, they nourish untainted karma and receive a reward body of dharma-nature, which is also named the 'country of fruition reward'. The Benevolent Kings Sūtra says: 'The three [ranks of] worthies and ten [stages of] sages dwell in fruition reward'—this is it. Because it is the fruition reward obtained by contemplating the true mark and giving rise to true untaintedness, it is named 'true'; because the cultivation of causes is without fixed limit, and form and mind are unimpeded, it is named the 'land of true non-obstruction'. In the Avataṃsaka-sūtra, the explanation of the worlds of Indra's net refers to this.

Fourth, the Land of Eternally Quiescent Light is where the principle of the tathatā dharmadhātu, illuminated by the supreme wisdom of wondrous enlightenment, is termed a 'country'; it is also named the 'dharma-nature land'. However, true suchness and Buddha-nature are neither body nor land, yet are spoken of as body and land; apart from the body there is no land, and apart from the land there is no body. Naming it a 'land' is one dharma with two meanings. The Contemplation of Samantabhadra states that the dwelling place of Vairocana is named 'Eternally Quiescent Light'. The first two lands are responsive, being the dwelling places of responsive Buddhas; the third is both responsive and reward, being the dwelling place of reward Buddhas; the fourth is solely true and pure, neither responsive nor reward, being the dwelling place of the dharmakāya. It also says: 'Eternity is the dharmakāya, quiescence is liberation, and light is prajñā—like the three dots of the worldly letter *i*, neither vertical nor horizontal nor parallel, separately named the secret treasury, the roaming and dwelling place of the Buddha Tathāgatas, the truly eternal, ultimate, and supreme Pure Land.'

Viewed from this, the so-called lands of dust particles throughout the ten directions are nothing other than lands within our own minds; the Buddhas like sands of the Ganges throughout the three times are nothing other than Buddhas within our own minds. Knowing this, one knows that there is not a single land that is not established in reliance upon our mind, and not a single Buddha that is not revealed from our nature. If so, could Sukhāvatī, a hundred thousand koṭis away, alone fail to be the Pure Land of mind-only? Could the teaching master in the land of Sukhāvatī alone fail to be the Amitābha of our inherent nature?

Moreover, one should know that this one mind fully contains the ten realms, with body and land interfusing, layer upon layer without obstruction. Moreover, one should know that mind, Buddha, and sentient beings are three without distinction; sentient beings and Buddhas mutually manifest, moment by moment interpenetrating. Therefore it is said: 'Sentient beings within the minds of all Buddhas are, dust by dust, Sukhāvatī; Buddhas within the minds of sentient beings are, thought by thought, Amitābha.' And it is said: 'The pure and defiled of the ten directions are enfolded together in an instant; the forms and minds of a single thought-moment are laid out to encompass the entire dharmadhātu.' Both are naturally and inherently possessed, not newly formed through dependent origination. Since a single thought is thus, a single dust particle is also thus. Therefore, in each single dust particle are all kṣetras; in each single mind are all minds; each mind and dust particle again mutually pervade, layer upon layer without dust and without obstruction. They manifest all at once, neither hidden nor revealed; all are completely perfected, neither superior nor inferior. It is like a miraculous jewel suddenly containing myriad treasures; it is like Indra's net mutually reflecting a thousand lights. Since my mind is thus, sentient beings and Buddhas are identical in substance.

Only in this way does one understand that 'shifting one's spirit across koṭis of kṣetras is truly born within one's own mind; conceiving one's substance within the nine lotuses—how could it escape the span of an instant?' And it is said: 'Sukhāvatī is universally present everywhere, gathering all in raising a single one.' Like the jewel net of a thousand pearls on the palace of Śakra, the reflections and lights of a thousand pearls all enter into a single pearl, and the reflection and light of a single pearl pervade the thousand pearls. Although pearl and pearl mutually pervade, this pearl cannot become that pearl, and that pearl cannot become this pearl; they mingle without confusion, and separate without dividing; each is universally manifest, yet has no fixed location. The Pure Land of Sukhāvatī is just one of the thousand pearls; the hundred thousand koṭis of lands are also each one of the thousand pearls; and up to the three vehicles, humans, and devas, down to the hells, hungry ghosts, animals, and asuras, each and every one is nothing other than one of the thousand pearls. Amitābha Buddha is also a direct display of one pearl among the thousand pearls: seeing one Buddha is seeing the Buddhas of the ten directions, and seeing the sentient beings of the nine realms in the ten directions. The ocean of kṣetras like dust particles and the past and present of the ten times are all at once perfected in a single seal, with no remaining dharmas. All the citations above are the clear instructions passed down from Buddhas, patriarchs, sages, and worthies. Knowing this, one knows that all lands and all dust particles, dust by dust, are the Sukhāvatī of mind-only; each dust particle and each Buddha, Buddha by Buddha, are the Amitābha of inherent nature. What doubt could there still be?

1.11

Question: Since it is said that pure and defiled interfuse and that dust by dust is Sukhāvatī, why alone is Sahā not exempt from defilement?

Answer: To the karmic experience of ordinary beings, what is pure appears defiled; viewed by the Buddha eye, what is defiled is as pure. How could the reward realm of Śākyamuni truly be defiled?

1.12

Question: Containing and gathering without remainder, I believe in the greatness of mind-only. Perfectly interfused and unobstructed, I believe in the wonder of mind-only. But if we are still bogged down in deluded sentiments and have not parted from defiled karma, by what means will our land of mind-only become pure?

Answer: When the mind is defiled, the land is defiled; when the mind is pure, the land is pure. Therefore the Vimalakīrti-sūtra says: 'If one wishes to attain a pure land, one must purify one's mind. In accordance with the purity of one's mind, the Buddha-land is purified.' Now, if one wishes to purify one's mind, aside from the method of cultivating the Pure Land, there is no other way.

1.13

Question: May I hear in detail about the methods of practice for the Pure Land? Answer: In the Pure Land, there is no practice; practice exists because of delusion. Dharmas have neither superior nor inferior; superiority and inferiority stem from capacities. Capacities have many differences, and practices are divided into many kinds. Gathering their many kinds, altogether there are three gateways: the first is contemplation and visualization; the second is recollection and mindfulness; the third is diverse practices. All take Amitābha of Sukhāvatī as their sovereign. First, as for contemplation and visualization, as the Contemplation Sūtra says: 'The Buddha-Tathāgatas are the body of the dharma-realm, entering into the mind-thoughts of all sentient beings. For this reason, when you in your minds think of the Buddha, this mind is itself the thirty-two major marks and the eighty minor marks. This mind makes Buddha; this mind is Buddha. The ocean of the true and universal knowledge of all Buddhas arises from mind-thought. For this reason, you should with single mind tether your thoughts and closely contemplate that Buddha.' The Tiantai Commentary says: 'From "The Buddha-Tathāgatas" onward generally explains all Buddhas. From "For this reason, you should" onward specifically contemplates Amitābha. "Body of the dharma-realm" means born of the dharma-nature of the reward Buddha. When the minds of sentient beings are pure, the dharmakāya is sovereign and unhindered; thus it says "entering." Just as the white sun ascending into the sky reflects in a hundred rivers, it clarifies that the Buddha-body is sovereign and able to manifest according with things. Furthermore, the body of the dharma-realm is the Buddha-body, pervading everywhere, taking the dharma-realm as its substance. Attaining this buddhānusmṛti-samādhi, understanding and entering correspond; thus it says "entering into mind-thought." "This mind makes Buddha": the Buddha originally does not exist, but exists because the mind is pure. "This mind is Buddha": having previously heard that the Buddha originally does not exist and exists because the mind is pure, one might then claim they are separate; thus it says "is itself." Initial awakening is called "making"; final attainment is itself "being Buddha."' The Miaozong [commentary] explains: 'Wishing to visualize the Buddha-body, one must know the substance of contemplation. The substance is original awakening, which arises to become that which can contemplate. Original awakening is indeed the body of the dharma-realm of all Buddhas, because all Tathāgatas have nothing else to realize—they fully realize the original nature of sentient beings. If initial awakening has efficacy, original awakening is then revealed; therefore it says the dharmakāya arises from mind-thought. Furthermore, Amitābha and all Buddhas share one body and one wisdom, and their responsive functions are also the same. The manifestation of Amitābha's body is itself the bodies of all Buddhas; the illumination of all Buddhas' marks is itself Amitābha's substance. Therefore, generally explaining the arising of all Buddhas' bodies serves as the contemplation-substance for observing Amitābha. From "the body of the dharma-realm" onward explains according to the sympathetic resonance of stimulus and response. From "furthermore, the body of the dharma-realm" onward explains according to the correspondence of understanding and entering.' The Rongxin jie says: 'Without the first explanation, the contemplation would not be contemplating Buddha. Without the second explanation, the substances of sentient beings and Buddhas would be distinct. The two explanations complete each other; this is the present method of contemplation.' The Miaozong also says: 'The present contemplation of mind does not directly contemplate the original-nature Buddha upon the aggregates, but relies on the other Buddha to reveal one's original nature. Therefore it first clarifies that the response Buddha enters my contemplating mind, and next clarifies that the Buddha-body is entirely original awakening. Thus when the response Buddha is manifested, one knows that the original nature is illumined. Relying on the external, the meaning is achieved; the contemplation of mind-only is established. If we discuss "making" and "is," these are the inconceivable three contemplations: for whether negating or establishing, both are called "making"—the two contemplations of emptiness and conventional existence; neither negating nor establishing is called "is"—the contemplation of the Middle Way. Completely "is" and yet "making," then the three truths are all negated and the three truths are all established; completely "making" and yet "is," then regarding the three truths there is neither negating nor establishing; the emptiness and conventional existence within the Middle are called "making." Being able to destroy the three delusions and able to establish the three dharmas, it therefore evokes the perfect response of the other Buddha's three bodies, and is able to accomplish the future fruit of the three bodies of one's own mind; the Middle within emptiness and conventional existence is called "is." Then complete delusion is itself wisdom, and complete obstruction is itself virtue; therefore the mind is the response Buddha, and the mind is the fruit Buddha. Thus we know that "making" and "is" in one mind practicing these three contemplations is the overall substance of the sixteen contemplations, the wonderful purport of the entire sūtra.' It also says: 'This contemplation can make the four Buddha-lands pure; only such is the central purport of this sūtra.' It even goes on to say: 'Because this sūtra was originally for Vaidehī's revulsion toward the defilement of Common Residence and seeking the purity of Common Residence, it therefore spoke of the wonderful contemplation to observe his environment and person. If the three contemplations are accomplished, coarse defilements will fall away first; if there were no [realms of] Expediency with Remainder and Purity, where else could one be reborn? One must know that it was precisely for rebirth into the purity of Common Residence that the three contemplations were expounded. Because the contemplation is subtle and able to destroy the three delusions, it does not merely evoke the Pure Land of Common Residence; in accordance with where the severing of delusions is shallow or deep, one naturally evokes the three [higher lands] such as Remainder. Just as sickness requires medicine originally for bodily peace; if one seeks an immortal's formula, compounds, and takes it, not only does it bring bodily peace, it can also lighten the bones. Bodily peace can be compared to being born into the purity of Common Residence; lightening the bones can be compared to evoking the upper three lands. It is only a single medicine, yet its efficacy is deep and superior; just as one wonderful contemplation can purify the four lands.' The explanation says: 'Vaidehī originally wished to abandon defilement and choose purity, and the Buddha revealed the contemplation method, so that abandoning defilement was thorough and revealing purity was without remainder. Just as Candracchatra, in order to avoid the sickness of retribution at Vaiśālī, therefore requested Avalokiteśvara, and upon chanting the dhāraṇī, could then extinguish and subdue the roots of the three poisons and fully possess the fruits of the five eyes. Therefore, those who seek rebirth in the Pure Land through the three contemplations in one mind take the three delusions as the cause of defiled lands and the three truths as the fruit of the Pure Land; thus, when the distinctive delusions are exhausted, the land of Silent Illumination is pure, fully realizing the three truths. When the distinctive delusions are not yet exhausted, the land of True Reward is pure, partially realizing the three truths.' And so forth. As explained above, the three contemplations in one mind can destroy the three delusions and purify the four lands. If one has not yet destroyed them and is born into Sukhāvatī's Common Residence, by relying on that superior [environment] and increasing one's practice, the three purities such as Remainder can then be awaited. Moreover, the teachings say: the lightness or heaviness of the five defilements determines the purity or impurity of Common Residence, and the Common Residence's environment and person evoked by the complete contemplation of lightening defilements are the most pure. Compared to practicing precepts and good deeds and the various merits of other sūtras to evoke Sukhāvatī, their appearances are as distant as heaven and earth. Therefore, the Tiantai school regards the complete contemplation as concentrated goodness. Second, as for recollection and mindfulness: either focusing on the marks and features, or holding the name—both are called recollection and mindfulness, and there are principle and phenomena. As Elder Vimukta in the Avataṃsaka says: 'If I wish to see the Tathāgata Amitāyus of the World of Peace and Joy, I see him as I wish. In this way, of all the Tathāgatas in all the worlds of the ten directions, if I wish to see them, I see them as I wish. I am able to clearly know all the adornments, spiritual penetrations, and other matters of the Tathāgatas' lands, that they come from nowhere and go nowhere, having no place of going and no place of dwelling; just like my own body, having no coming and no going, no place of going or dwelling. Yet that Tathāgata does not come here, nor do I go there; because I know all Buddhas and my own mind are both like a dream. What is seen in a dream arises from discrimination; seeing all Buddhas arises from one's own mind. Furthermore, I know my own mind is like water in a vessel, understanding all dharmas are like reflections in water. Furthermore, I know my own mind is like an illusionist's art, knowing all Buddhas are like illusory creations. Furthermore, I know that in one's own mind all Buddhas and bodhisattvas are all like echoes, just as an empty valley sends forth an echo according to a sound, understanding that one's own mind sees the Buddha in accordance with thought. Knowing thus and recollecting thus, all the Buddhas I see are from my own mind.' The Zhenyuan Commentary says: 'From "come from nowhere" onward, it directly discerns mind-only; that the mind is without mind then enters true thusness, realizing those marks are empty and merely manifested by mind. Having realized mind-only, one realizes that the mind is itself Buddha; therefore, according with whatever is thought of, there is nothing that is not Buddha. Below, four metaphors are listed, which generally reveal that the metaphor of mind-only is without coming and going, and specifically also clarify neither exiting nor entering, and so forth. All four metaphors possess the four contemplations: first, exactly mind-only; second, because of mind-only, empty; third, because of mind-only, conventional; fourth, because of mind-only, the Middle. Integrated and unhindered—this is the meaning of the Avataṃsaka. The dream metaphor means neither coming nor going; the reflection metaphor means neither exiting nor entering; the illusion metaphor means neither existent nor non-existent; the echo metaphor means neither joined nor scattered.' Furthermore, as the Pratyutpanna-samādhi-sūtra teaches cultivating the samādhi of the Buddha's standing presence, focusing mindfully on Amitābha. Briefly, it says: 'Constantly be mindful of that Buddha, just as seeing in a dream gold, jewels, and relatives enjoying one another,' and so on. Yongming says: 'This metaphor shows that it is made by mind-only; being empty right within existence, there is neither coming nor going. Furthermore, being like an illusion and not real, both mind and Buddha are forgotten. Yet illusory marks are not absent, so mind and Buddha are not destroyed. Emptiness and existence are unhindered; thus there is no going or coming. It does not obstruct universal seeing; seeing is non-seeing, constantly tallying with the Middle Way. Therefore, the Buddha truly does not come, and the mind also does not go; the sympathetic resonance of stimulus and response is seen by mind-only itself.' Furthermore, as Mahāsthāmaprāpta in the Śūraṅgama says: 'If a child remembers the mother as the mother remembers [the child], mother and child, passing through lifetimes, will not be far apart,' up to 'I originally on the causal ground, through the mind of buddhānusmṛti, entered anutpattika-dharma-kṣānti.' Zhichuan distinguished this by principle and phenomena, saying: 'Observing the metaphor of mother and child remembering each other, this is merely the phenomenal aspect of Common Residence. Observing his personal realization of anutpattika-dharma-kṣānti, the mind of buddhānusmṛti cannot be understood solely in terms of phenomenal aspects. When mindfulness contains the three contemplations, the Buddha possesses the three bodies, and the mind destroys the three delusions, the stage of anutpattika-kṣānti can then be entered.' Furthermore, as the Amitābha-sūtra says: 'firmly holding the name' up to 'single-mindedly undisturbed,' Jingjue says: 'Single-mindedly undisturbed, by analogy with the previous wonderful contemplation, is equally named correct reception, which is the concentrated mind and concentrated goodness. According to the treatises of past masters, there are principle and phenomena. If one penetrates this mind, the four natures do not arise, and it corresponds with wisdom of emptiness; this is single-mindedness of principle. If one applies the mind to maintain mindfulness, thought after thought without interruption, it is called single-mindedness of phenomena.' Zhenxie also said: 'Single-mindedly undisturbed contains both principle and phenomena. As for single-mindedness of phenomena, everyone can practice it; because by holding the name the mind is undisturbed, like a dragon finding water, like a tiger leaning against a mountain. This is what the Śūraṅgama means by: "Recollecting the Buddha and being mindful of the Buddha, now or in the future one will definitely see the Buddha, not far from the Buddha; without relying on expedient means, one will naturally open one's mind." It gathers the meaning of both intermediate and lower capacities. As for single-mindedness of principle, it is also no other dharma: one simply takes the four characters "A-mi-tuo-fo" as a huatou, directly bringing it up and examining it throughout the twelve hours of the day; not being mindful with a mind of existence, not being mindful with a mind of non-existence, not being mindful with a mind of both existence and non-existence, not being mindful with a mind of neither existence nor non-existence; the boundaries before and after are severed, not a single thought arises, not stepping on gradations, directly leaping over to the Buddha-ground.' I have once evaluated this: the passage beginning with 'not being mindful with a mind of existence' has four clauses that can correspond to the three contemplations. The first clause corresponds to emptiness, the next clause corresponds to conventional existence, the third is double detachment, and the fourth is double identification. Double detachment and double identification can correspond to the contemplation of the Middle, for that contemplation of the Middle also contains the meanings of negation and illumination. Taken together, it is nothing other than matching the nature through practice, revealing that right here is empty, the entire substance is existent, neither empty nor existent, and both empty and existent; ungraspable, unthinkable; where the path of the mind is cut off is called Buddha. As briefly cited in several items above, they are collectively named recollection and mindfulness, each divided into principle and phenomena. Mindfulness of principle, identical with the complete contemplation, can destroy the three delusions and purify the four lands; this gathers those of the highest capacities. As for mindfulness of phenomenal aspects, in the near term it evokes the purity of Common Residence, and in the long term it can serve as the cause for the upper three lands. Below this, phenomenal aspects are not uniform: as taught in various sūtras, either tethering mindfulness for a lifetime, or tethering mindfulness for three months, or ten recitations in the morning, or mindfulness for forty-nine days, or mindfulness during the six periods of ten days and ten nights, or uninterrupted focused mindfulness for one day and one night—supplemented with the power of deep faith, the power of pure vows, and the power of the Buddha's empowerment—all will be born in Sukhāvatī. Furthermore, descending down to ordinary beings guilty of rebellious offenses and evil deeds, ten recitations at the time of death are also permitted to attain rebirth; this gathers intermediate capacities and the lowest of the low capacities. Third, as for diverse practices: as when Bodhisattva Samantabhadra in the Avataṃsaka-sūtra encouraged the youth Sudhana and the great assembly of the ocean-wide gathering to make ten great vows: first, to pay homage to all Buddhas; second, to praise the Tathāgatas; third, to broadly cultivate offerings; fourth, to repent of karmic hindrances; fifth, to rejoice in merit; sixth, to request the turning of the wheel of Dharma; seventh, to request the Buddhas to remain in the world; eighth, to constantly follow the Buddhas in study; ninth, to always accord with sentient beings; tenth, to universally dedicate all merit. Each vow says: 'If the realm of empty space is exhausted, if the realms of sentient beings are exhausted, if the karma of sentient beings is exhausted, if the afflictions of sentient beings are exhausted, then my vows will be exhausted.' But because the realm of empty space, up to sentient beings, karma, and afflictions cannot be exhausted, therefore these king of vows of mine have no exhaustion, succeeding thought after thought without interruption, without weariness in bodily, verbal, and mental actions. When approaching the end of life at the very last moment, all faculties are scattered and ruined, all majesty and power are lost and gone, ministers and counselors, palaces inside and out, elephants, horses, carriages, and hidden treasures of jewels no longer follow along; only this king of vows does not abandon or depart, leading the way before him at all times, so that in a single instant he is reborn in the world of Sukhāvatī. Having arrived, he immediately sees Amitābha Buddha; that person sees himself born within a lotus flower, receiving vyākaraṇa from the Buddha. Having received vyākaraṇa, passing through countless kalpas, universally in inexpressibly inexpressible worlds of the ten directions, through the power of wisdom he brings benefit in accordance with the minds of sentient beings, even being able to pull sentient beings out of the great ocean of suffering of afflictions to make them transcend, all attaining rebirth in the world of Sukhāvatī. Furthermore, as the Lotus Sūtra says: 'Hearing this classic and practicing as spoken, when life here ends, one will immediately go to the dwelling place of Amitābha Buddha surrounded by the great assembly of bodhisattvas in the World of Peace and Joy, born upon a jeweled seat within a lotus flower, no longer troubled by greed and desire, nor troubled by anger and delusion, nor troubled by the defilements of arrogance and jealousy, attaining the bodhisattva's spiritual penetrations and anutpattika-dharma-kṣānti.' Furthermore, as the Mahāratnakūṭa-sūtra speaks of giving rise to ten kinds of minds to be reborn in Sukhāvatī. The Buddha told Maitreya: 'Such ten minds cannot be generated by ordinary fools, unwholesome men, or those possessing afflictions. What are the ten? First, giving rise to great loving-kindness toward all sentient beings, with a mind free of harmfulness; second, giving rise to great compassion toward all sentient beings, with a mind free of affliction; third, not begrudging body or life regarding the Buddha's king of dharmas, with a mind that delights in protecting it; fourth, generating superior patience regarding all dharmas, with a mind free of clinging; fifth, not coveting material gain, offerings, or respect, with a pure and joyful mind; sixth, seeking the Buddha's sarvajñatā, with a mind that is unforgetful at all times; seventh, respecting and honoring all sentient beings, without a base mind; eighth, not attached to worldly talk, giving rise to a resolute mind regarding the bodhipakkhiyā-dhammā; ninth, planting all roots of goodness, with a pure mind free of defilement; tenth, abandoning all marks regarding all Tathāgatas, giving rise to a mind of mindful recollection. These are called the ten kinds of minds generated by a bodhisattva. By virtue of these minds, one will attain rebirth. If a person accomplishes any one of these ten minds and delights in wishing to be reborn in that Buddha's world, it is impossible that he would not be reborn.' Furthermore, as the Contemplation Sūtra says: 'Those who wish to be born in that land should cultivate the three blessings: first,孝 filially nourishing parents, serving teachers and elders, having a compassionate mind without killing, and cultivating the ten wholesome karmas; second, receiving and upholding the three refuges, being fully endowed with all the precepts, and not violating deportment; third, giving rise to the bodhicitta, deeply believing in cause and effect, reading and reciting the Mahāyāna, and encouraging practitioners. These three kinds of karma are the correct causes for the pure karma of all Buddhas of the past, future, and present.' The Commentary says: 'The first karma is shared with ordinary beings; the second karma is shared with the two vehicles; the latter karma is the uncommon dharma of the Mahāyāna.' Furthermore, as the Larger Text explains the three grades giving rise to the bodhicitta, and as explained in various sūtras and treatises: reciting sūtras and holding dhāraṇīs, building stupas and making images, bowing and singing praises, upholding vegetarian fasts and precepts, burning incense and scattering flowers, hanging silk banners and canopies—every single practice and single deed sufficient to seek rebirth, when assisted by the power of faith, vows, and dedication, brings rebirth without exception. Citing broadly as above, they are collectively named diverse practices. However, since vows and practices have differences of great and small, they also each have differences of principle and phenomena. Take, for instance, such things as the ten vows of the Avataṃsaka and the ten minds of the Ratnakūṭa: when born in Sukhāvatī, the superiority of the environment and person they evoke, as well as the Buddhas they see and the Dharmas they hear, must indeed be vastly different compared to the common run of minor practices.

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