淨土或問 1.31

1.31

Question: "The practice of perfect contemplation and the mindfulness of mind-only seem to be gateways of practice for those of superior faculties. The ten vows of the Avataṃsaka and the ten minds of the Ratnakūṭa are also the functions of those of great capacity. If one's faculties and capacity do not match, the practice will be difficult to accomplish. Now, assessing my own capacity and observing my inclinations, I am suited only to holding exclusively to the name, and in spare moments perhaps adding prostrations and repentance. What does the Master think?"

Answer: "Excellent, excellent! You know your own measure. Looking at what you say, it accords precisely with Shandao's teaching of exclusive cultivation without interruption.

"'Exclusive cultivation' means that because sentient beings' hindrances are heavy, the realm [of contemplation] subtle and the mind coarse, and their consciousness wanders and their spirits flit about, contemplation is difficult to accomplish. Therefore, the Great Sage, out of compassion and pity, directly exhorted us to exclusively recite the name. Precisely because reciting the name is easy, continuity brings immediate rebirth. If one can maintain continuity thought after thought, taking the end of one's life as the limit, ten out of ten will be reborn, and a hundred out of a hundred will be reborn. Why is this? Because there are no external, distracting conditions, one attains correct mindfulness; because it accords with the Buddha's fundamental vow; because it does not go against the teaching; because it complies with the Buddha's words.

"If one abandons exclusive cultivation and practices miscellaneous karma to seek rebirth, barely one or two in a hundred, barely three or four in a thousand will attain it. This arises because distracting conditions stir up turbulence and one loses correct mindfulness; because it does not accord with the Buddha's fundamental vow; because it goes against the teaching; because it does not comply with the Buddha's words; because mindfulness is not continuous; because the mind does not continuously repay the Buddha's kindness; because although there are karmic practices, they are constantly bound up with fame and gain; and because delighting in proximity to distracting conditions creates hindrances for oneself and others to rebirth in the Pure Land.

"'Cultivation without interruption' means that the body must exclusively bow to Amitābha Buddha, not mixing in other prostrations; the mouth must exclusively recite Amitābha Buddha, not reciting other names or other sūtras; the mind must exclusively contemplate Amitābha Buddha, not mixing in other thoughts. Furthermore, if greed, anger, or ignorance should intervene, one repents as soon as one commits an offense, not letting it cross over into the next day, the next thought, or the next hour, constantly keeping it pure; this is also called cultivation without interruption.

"The Venerable Master Shandao is referred to in the records of India as an incarnation of Amitābha. Looking at his teaching of exclusive cultivation without interruption, the essential point lies solely in continuity from thought to thought. Therefore, Master Gushan also said: 'One must not make vows carelessly or recite the name with a scattered mind.' Yongming also said: 'One must directly take refuge with single mind and cultivate diligently to the end of this retribution-body, constantly facing west whether sitting or lying down. When walking the path in reverence and when reciting the Buddha's name and making vows, be earnest and utterly sincere, free of any extraneous thoughts—as if facing execution, as if in prison, as if pursued by murderous bandits, as if pressed by flood or fire, wholeheartedly seeking rescue. Vow to escape the wheel of suffering, swiftly realize the unproduced, broadly deliver sentient beings, carry forward and exalt the Three Jewels, and vow to repay the four debts of gratitude.' Only with such sincere resolve will it not be in vain.

"If one's words and deeds do not match, if faith and vows are weak, if there is no mind of continuous thought after thought but rather a habit of repeated interruption, and one relies on such negligence hoping for rebirth at the end of life, one will only be obstructed by karmic obstacles. It is to be feared that one will hardly encounter a good friend, and when pressed by wind and fire, correct mindfulness will fail to materialize. Why is this? Because now is the cause and the end of life is the fruit. The cause must be real for the fruit not to be false; just as when a sound is harmonious, the echo is agreeable, and when a form is upright, the shadow is straight."