Passages on the Pure Land Way

 

Preface

 

1 ^The radiant light, unhindered and inconceivable, eradicates suffering and brings realization of joy; the excellent Name, perfectly embodying all practices, eliminates obstacles and dispels doubt. This is the teaching and practice for our latter age; devote yourself solely to it. It is eye and limb in this defiled world; do not fail to endeavor in it. ^Accepting and living the supreme, universal Vow, then, abandon the defiled and aspire for the pure. Reverently embracing the Tathagata’s teaching, respond in gratitude to his benevolence and be thankful for his compassion.

 ^Here I, Gutoku, of outlying islands, relying on the treatises from India and the western regions and looking to the explanations of the teachers of China and Japan, reverently entrust myself to the teaching, practice, and realization that are the true essence of the Pure Land way. And knowing keenly that the Buddha’s benevolence is difficult to fathom, I seek to clarify it through this collection of passages of the Pure Land way.

[ Teaching ]

2 ^To begin, the teaching of the Pure Land way is found in the Larger Sutra of the Buddha of Immeasurable Life. ^The central purport of this sutra is that Amida, by establishing the incomparable Vows, has opened wide the dharma-storehouse, and full of compassion for small, foolish beings, selects and bestows the treasure of virtues. It reveals that Śākyamuni appeared in this world and expounded the teachings of the way to enlightenment, seeking to save the multitudes of living beings by blessing them with the benefit that is true and real. ^Assuredly this sutra is the true teaching for which the Tathagata appeared in the world. It is the wondrous scripture, rare and most excellent. It is the conclusive and ultimate exposition of the One Vehicle. It is the right teaching, praised by all the Buddhas throughout the ten quarters. ^To teach Tathagata’s Primal Vow is the true intent of this sutra; the Name of the Buddha is its essence.

[ Practice ]

3 ^The practice of the Pure Land way is the great practice that embodies Amida’s perfect benefiting of others. ^It is revealed in the Vow that all the Buddhas praise the Name, also known as “the Vow that all the Buddhas say the Name”. It may further be called “the Vow of the right act, which is Amida’s directing of virtue for our going forth”.*

Titles for the Seventeenth Vow.

 ^Amida’s directing of virtue to beings through the power of the Primal Vow has two aspects: the aspect for our going forth to the Pure Land and the aspect for our return to this world.* ^Regarding the aspect for going forth, there is great practice, there is pure shinjin.

Ōsō ekō 往相廻向 and gensō ekō 還相廻向. The latter is taken up later.

 ^The great practice is to say the Name of the Tathagata of unhindered light. ^This practice, comprehensively encompassing all practices, is perfect and most rapid in bringing them to fullness. ^For this reason, it is called “great practice”. Saying the Name, then, breaks through all the ignorance of sentient beings and readily brings all their aspirations to fulfillment. ^Saying the Name is in itself mindfulness; mindfulness is nembutsu; nembutsu is Namo-amida-butsu.

4 ^The passage declaring the fulfillment of the Vows in the Larger Sutra states:

^The Buddha-tathagatas throughout the ten quarters, countless as the sands of the Ganges, are one in praising the majestic power and the virtues, inconceivably profound, of the Buddha of immeasurable life. ^All sentient beings, as they hear the Name, realize even one thought-moment of shinjin and joy, which is directed to them from Amida’s sincere mind, and aspiring to be born in that land, they then attain birth and dwell in the stage of nonretrogression.*

T12.272b; SSZ I:24. The first sentence of this passage teaches the fulfillment of the Seventeenth Vow and the second that of the Eighteenth Vow.

^Further the sutra states:

^The Buddha said to Maitreya, “If there are persons who, having heard the Name of that Buddha, leap and dance with joy and say it even once, know that they receive the great benefit; that is, they acquire the unexcelled virtues.”*

T12.279a; SSZ I:46. See Notes on Once-calling and Many-calling.

^Bodhisattva Nāgārjuna states in the Commentary on the Ten Bodhisattva Stages:

^If a person desires quickly to attain

The stage of nonretrogression,

He or she should, with a reverent heart,

Say the Name, holding steadfast to it.

^When persons doubt as they plant roots of good,

The lotus [in which they gain birth] will not open;

But for those whose shinjin is pure,

The flower opens, and immediately they see the Buddha.*

T26.41b; SSZ I:254 (first four lines); T26.43b; SSZ I:260-261 (last four lines).

^Bodhisattva Vasubandhu states in the Treatise on the Pure Land:

^O World-honored one, with the mind that is single

I take refuge in the Tathagata of unhindered light

Filling the ten quarters

And aspire to be born in the land of happiness.

^Relying on the sutras

In which the manifestation of true and real virtues is taught,

I compose a gatha of aspiration, a condensation,

That accords with the Buddha’s teaching.

^Contemplating the power of the Buddha’s Primal Vow,

I see that no one who encounters it passes by in vain;

It quickly brings to fullness and perfection

The great treasure ocean of virtues.*

T26.230c; SSZ I:269 (first two quatrains); T26.231a; SSZ I:270 (last quatrain). See Notes on the Inscriptions on Sacred Scrolls. The last quatrain is also discussed in Notes on Once-calling and Many-calling.

5 ^With these passages from the sacred words of the Buddha and from the treatises, we know in particular that the great practice is not a foolish being’s practice of directing his or her own merit toward attainment of birth. It is the fulfilled practice that Amida directs to beings out of great compassion, and therefore is called “not-directing virtue [on the part of beings]”. ^This practice indeed embodies the Primal Vow, in which the nembutsu is selected and adopted. It is the supreme, all-surpassing universal Vow. It is the true and wondrous right dharma that is the One Vehicle. It is the unexcelled practice that perfectly embodies all good acts.

6 ^The word naishi (even) in the passages from the Larger Sutra is used to indicate an upper or lower limit while omitting what is between. [In the second passage,] ichinen (saying of the Name once) indicates single-heartedly practicing the nembutsu. Single-heartedly practicing the nembutsu is a single voicing. A single voicing is saying the Name. Saying the Name is constant mindfulness. Constant mindfulness is right-mindedness. Right-mindedness is the true act [that brings about birth in the Pure Land].

 ^Further, naishi ichinen in no way refers to one thought in contemplation on the Buddha’s virtue or to one utterance in repeated recitation of the Name. [As the first passage shows,] naishi ichinen (even one thought-moment) refers to the ultimate brevity and expansion of the length of time in which one attains the mind and practice [i.e., shinjin and nembutsu] that result in birth in the Pure Land. Let this be known.

[ Shinjin ]

7 ^Pure shinjin is shinjin that actualizes Amida’s profound and vast benefiting of others. ^It arises from the Vow of birth through the nembutsu, also known as “the Vow of sincere mind and entrusting”. It may further be called “the Vow of shinjin, which is Amida’s directing of virtue for our going forth”.* ^However, for the shallowest of foolish beings―we multitudes of the basest level―it is impossible to realize pure shinjin, impossible to attain the highest end. ^This is because we do not depend on Amida’s directing of virtue for our going forth and because we are entangled in a net of doubt. ^It is through the Tathagata’s supportive power, and through the vast power of great compassion and all-embracing wisdom, that a person realizes pure, true, and real shinjin. Therefore, that mind will not be inverted; that mind will not be vain or false. ^Truly we know that the supreme, perfect fruit of enlightenment is not difficult to attain; it is pure shinjin, true and real, that is indeed difficult to realize.

Titles for the Eighteenth Vow.

 ^When persons realize pure shinjin that is true and real, they realize the mind of great joy. ^Concerning the attainment of the mind of great joy, the Larger Sutra states:

^The person who aspires with a sincere mind to be born in the land of happiness shall reach the full illumination of wisdom and acquire virtues unexcelled.*

T12.275b; SSZ I:33.

^Further, the sutra states: Such a person is “one of great, majestic virtue”; moreover, he or she is “a person of vast and excellent understanding”.*

Thrases from another translation of the Larger Sutra, the Sutra of the Tathagata of Immeasurable Life (Muryōju nyorai e), T11.101a; SSZ I:212.

8 ^This shinjin is indeed the superlative means of sweeping away doubt and attaining virtues. It is what is truly manifested in the sutra, all virtues being fulfilled instantly in it. It is the wondrous way of attaining longevity and deathlessness. It is the pure shinjin of vast, majestic virtue.

9 ^Hence, whether with regard to practice or to shinjin there is nothing whatever that has not been fulfilled through Amida Tathagata’s directing of virtue to beings out of the pure Vow-mind. It is not that there is no cause or that there is some other cause. Let this be known.

[ Realization ]

10 ^The realization attained in the Pure Land way is the wondrous fruition attained through Amida’s perfect benefiting of others. ^It arises from the Vow of necessary attainment of nirvana, also known as the “Vow of the realization of great nirvana”. It may further be called “the Vow of realization, which is Amida’s directing of virtue for our going forth”.* ^This realization is purity, reality, and no-birth (nirvana), ultimate and consummate.

Titles refering to the Eleventh Vow.

11 ^Concerning the supreme nirvana, the passage teaching the fulfillment of this Vow in the Larger Sutra states:

^The sentient beings born in that land all dwell among the truly settled, for in that Buddha-land there is not one who is falsely settled or not settled.*

T12.272b; SSZ I:24. Passage teaching the fulfillment of the Eleventh Vow; for Shinran’s exposition, see Notes on Once-calling and Many-calling.

^Further the sutra states:

^The words “human beings” and “devas” are used simply in accordance with the usage elsewhere. Their countenances are dignified and wonderful, surpassing things of this world. Their features, subtle and delicate, are not those of human beings or devas; all receive the body of naturalness (jinen) or of emptiness, the body of boundlessness.*

T12.271c; SSZ I:21.

^Further it states:

^Necessarily one achieves the abandoning of this world, transcending and parting from it, and attains birth in the land of peace. One cuts off crosswise the five evil courses and the evil courses close naturally (jinen). Ascending the way is without limit; to go is easy and yet no one is born there. Never at variance with that land, one is drawn there by its spontaneous working (jinen).*

T12.274b; SSZ I:31. See Notes on the Inscriptions on Sacred Scrolls.

12 ^With these sacred words of the Buddha we know clearly that when foolish beings possessed of all blind passions―the multitudes of beings caught in birth-and-death and defiled by evil karma―realize the mind and practice that Amida directs to them for their going forth, they come to dwell among the truly settled of the Mahayana teaching. Those who dwell among the truly settled necessarily attain nirvana. ^When one necessarily attains nirvana, [one attains] eternal bliss. Eternal bliss s great nirvana. Great nirvana is the fruit that manifests itself in the field of benefiting and converting others. This body is the uncreated dharma-body. The uncreated dharma-body is the body of ultimate equality. The body of ultimate equality is tranquility. Tranquility is true reality. True reality is dharma-nature. Dharma-nature is suchness. Suchness is oneness.

13 ^Hence, whether with regard to the cause or to its fruition, there is nothing whatever that has not been fulfilled through Amida Tathagata’s directing of virtue to beings out of the pure Vow-mind. Because the cause is pure, the fruit is also pure. Reflect on this.

[ Directing Virtue for Our Return ]

14 ^Second is Amida’s directing of virtue for our return to this world.* This is the benefit we receive, the state of benefiting and guiding others. ^It arises from the Vow of necessary attainment of the rank next to Buddhahood, also known as “the Vow for the attainment of Buddhahood after one lifetime”. It may further be called “the Vow of directing virtue for our return to this world”.*

15 ^The passage declaring the fulfillment of this Vow in the Larger Sutra states:

Refers back to [Practice].
T26.41b; SSZ I:254 (first four lines); T26.43b; SSZ I:260-261 (last four lines).

^The bodhisattvas of that land all fulfill the attainment of Buddhahood after one lifetime, except those who, for the sake of sentient beings, have established their own original vows and, thus adorning themselves with the virtues of universal vows, seek to bring all to emancipation.*

T12.173b; SSZ I:27; passage on fulfillment of the Twenty-second Vow.

16 ^With these sacred words we know clearly that this is the working of the universal Vow of great love and great compassion; it is the vast and inconceivable benefit. Through it one enters the thick forests of blind passions to guide beings, compassionately leading them in accord with the virtue of Samantabhadra.

17 ^Hence, whether with regard to the aspect for going forth to the Pure Land or to the aspect for return to this world, there is nothing whatever that has not been fulfilled through the Tathagata’s directing of virtue to beings out of the pure Vow-mind. Reflect on this.

[ Conclusion ]

18 ^This being so, when conditions were mature for the teaching of birth in the Pure Land, Devadatta provoked Ajātaśatru to commit grave crimes, and out of pity for beings of this defiled world, Śākyamuni led Vaidehī to select the land of peace. As we turn this over in our minds and quietly reflect, we realize that Devadatta and Ajātaśatru bestowed their generous care on us, and that Amida and Śākyamuni thus manifested their profound intention to save all beings.

 ^Accordingly Vasubandhu, the author of the Treatise on the Pure Land, proclaims pure shinjin, vast and unhindered, and universally awakens the multitudes of this passion-defiled world of suffering. Master T’an-luan clarifies Amida’s directing of virtue, which is the working of great compassion for our going forth to the Pure Land and our return to this world; and he thoroughly expounds for all, with care and concern, the profound significance of Other’s benefiting and benefiting others. ^The teaching and saving activity of the Buddha and the incarnated ones was solely to bring benefits universally to all foolish beings; the vast, great mind and practice arise solely out of the desire to guide evil people who have committed grave offenses and those who wholly lack the seed of Buddhahood.

 ^My fervent wish is this: Whether monk or layperson, when on board the ship of the great compassionate Vow, let pure shinjin be the favorable wind, and in the dark night of ignorance, let the jewel of virtue be a great torch. Those whose minds are dark and whose understanding deficient, endeavor in this way with reverence! Those whose evils are heavy and whose karmic obstructions manifold, deeply revere this shinjin! ^Ah, hard to encounter, even in many lifetimes, is the decisive cause of birth, Amida’s universal Vow; and hard to realize, even in myriads of kalpas, is pure shinjin that is true and real. If you should come to realize shinjin, rejoice at the conditions from the distant past that have brought it about. But if in this lifetime still you are entangled in a net of doubt, then unavoidably you must pass once more in the stream of birth-and-death through myriads of kalpas and countless lives. Hear and reflect on the truth that one is grasped, never to be abandoned―the teaching of attaining birth in the Pure Land with transcendent quickness and ease; and let there be no wavering or apprehension.

 ^How joyous I am, realizing as I humbly reflect that my heart and mind are rooted in the Buddha-ground of the universal Vow, and that my thoughts and feelings flow within the dharma-ocean, which is beyond comprehension. ^Filled with praise for what I have heard and joy in what I have attained, I gather words expressing the truth and select passages from the commentaries of the masters. In this, I am mindful solely of the unexcelled honored ones, and in particular seek thus to respond to the immense benevolence they have shown me.

19 ^Accordingly, I note in reading Bodhisattva T’an-luan’s commentary the following passage [expressing the words, “O World-honored one”];

^The bodhisattva takes refuge in the Buddha, just as filial children obey their parents and loyal retainers follow their rulers, with their behavior not self-centered and their acts always according with reason. Since the bodhisattva is aware of the Buddha’s benevolence and responds in gratitude to his virtue, he naturally addresses the Buddha first.*

T40.827a; SSZ I:282. From the passage of the commentary on Vasubandhu’s Treatise on the Pure Land that treats the first line of the hymn portion; see quoation in [Practice] section. Shinran follows Vasubandhu’s example in beginning his hymn with words addressed to Amida Buddha.

^Having realized the depth and vastness of the Buddha’s benevolence, I compose the following hymn.

 

Hymn on the Nembutsu and True Shinjin

20 ^Honored One in the West, who surpasses all thought!

Bodhisattva Dharmākara, in his causal stage,

^Made the Primal Vow, incomparable and all-embracing;

He established his supreme Vow of great compassion.

^Five kalpas of profound thought passed in his selection; then,

With the perfect fruit of enlightenment, this Vow was fulfilled;

^Ten kalpas have passed since its consummation.

The life of Amida is infinite, no measure can be taken;

^The compassion deep and far-reaching, like space,

The wisdom replete, a vast ocean.

^Pure, wondrous, without bound is Amida’s land,

And possessed of great adornments;

^The different virtues all reach fulfillment there―

It excels all Buddha-lands of the ten quarters.

^Everywhere the Buddha sends light inconceivable and unhindered,

Breaking the immense night-dark of ignorance.

^Wisdom-light in its brilliance wakens wisdom-eyes,

And the Name is heard throughout the ten quarters.

^Only Buddhas can fathom the virtue of Amida Tathagata;

Śākyamuni gathers Amida’s dharma-treasure to bestow on the foolish.

^Amida Buddha is the sun, illuminating all,

And has already broken through the darkness of our ignorance;

^Still the clouds and mists of greed and desire, anger and hatred,

Cover as always the sky of pure shinjin.

^But even when the sun, moon, and stars in their constellations

Are veiled by smoke, mist, clouds, or fog,

^Beneath mist and cloud there is brightness, not dark.

I realize now that Amida’s beneficent light surpasses even sun and moon.

^Necessarily, then: We will reach the dawn of supreme, pure shinjin,

Whereupon the clouds of birth-and-death in the three realms of existence will clear;

^Then the pure, unhindered radiance will be luminous,

And the true body of the dharma-realm of oneness will become manifest.

^When persons awaken shinjin and utter the Name, Amida’s light embraces and protects them,

And in this life they acquire immeasurable virtue.

^This light, boundless and inconceivable, never ceases a moment,

Nor does it differentiate by time, or place, or any circumstance.

^That the Buddhas protect persons of shinjin is truly beyond doubt;

In all ten quarters alike they joyfully praise them.

^The deluded and defiled and those of grave evil all equally attain birth;

Those who slander the dharma or who lack seeds of Buddhahood, when they turn about at heart, all go to the Pure Land.

^In the future, the sutras will all disappear;

The Larger Sutra alone is designed to remain a hundred years thereafter.

^How can one vacillate in doubt over the great Vow [expounded in this sutra]?

Simply entrust yourself to Śākyamuni’s true words!

^The masters of India in the west, who clarified the teaching in treatises,

And the eminent monks of China and Japan

^Set forth the true intent of the Great Sage, the World-hero,

And revealed that the Tathagata’s Primal Vow accords with the nature of beings.

^Śākyamuni Tathagata, on Mount Laṅkā,

Prophesied to the multitudes that in south India

^Bodhisattva Nāgārjuna would appear in this world

To crush the views of being and of nonbeing;

^Proclaiming the unexcelled Mahayana teaching,

He would attain the stage of joy and be born in the land of happiness.

^Nāgārjuna wrote the Commentary on the Ten Bodhisattva Stages,

And particularly sorrowing for those on the steep trails of difficult practice,

^Therein reveals for all the great way of easy attainment:

With the mind of reverence, one should keep

^And say the Name and quickly attain the stage of nonretrogression.

When shinjin is pure, one immediately sees the Buddha.

^Bodhisattva Vasubandhu declares in a treatise that,

Relying on the sutras, he will reveal the true and real virtues.

^Casting light on the universal Primal Vow, by which we leap crosswise beyond birth-and-death,

He expounds this Vow that surpasses conception;

^He discloses the mind that is single so that we, fettered by blind passions,

Be saved by Amida’s directing of virtue through the power of the Primal Vow.

^When persons turn and enter the great treasure-ocean of virtue,

Necessarily they join the Tathagata’s great assemblage,

^And when they have reached that lotus-held world,

They immediately realize the body of tranquility and equality.

^Then, sporting in the forests of blind passion, they manifest transcendent powers;

Entering the garden of birth-and-death, they assume various forms to guide others.

^Turning toward the dwelling of the great teacher T’an-luan, the ruler Hsiao of Liang

Always paid homage to him as a bodhisattva.

^Bodhiruci, master of the Tripiṭaka, gave T’an-luan the Pure Land teaching,

And T’an-luan, burning his scriptures on immortality, took refuge in the land of bliss.

^In his commentary on the treatise of Bodhisattva Vasubandhu

He reveals the Tathagata’s Vow at work in our saying of the Name;

^Our going and returning, directed to us by Amida, is based on the Primal Vow.

When shinjin unfolds in foolish beings possessed of all blind passions,

^They immediately attain insight into the nonorigination of all existence

And come to realize that birth-and-death is itself nirvana.

^Without fail they reach the land of immeasurable light

And universally guide sentient beings to enlightenment.

^Tao-ch’o determined how difficult it is to fulfill the Path of Sages

And reveals that only passage through the Pure Land gate is possible for us.

^He criticizes self-power endeavor in the myriad good practices,

And encourages us solely to say the fulfilled Name embodying true virtue.

^With kind concern he teaches the three characteristics of entrusting and nonentrusting,

Compassionately guiding all identically, whether they live when the dharma survives as but form, when in its last stage, or when it has become extinct.

^Though persons have committed evil all their lives, when they encounter the Primal Vow,

They will reach the world of peace and realize the perfect fruit of enlightenment.

^Shan-tao alone in his time clarified the Buddha’s true intent;

And deeply drawing on the Primal Vow, he established the true teaching.

^Sorrowing at the plight of meditative and nonmeditative practicers, and people of grave evil,

He reveals that Amida’s light and Name are the cause of birth.

^When one enters this gate leading to nirvana and encounters true mind,

Without fail one acquires the insights of confidence, joy, and awakening;

^And attaining the birth that surpasses comprehension,

One immediately realizes the eternal bliss of suchness.

^Genshin, having broadly elucidated the teachings of Śākyamuni’s lifetime,

Wholeheartedly took refuge in the land of peace and urges all to do so;

^In accord with the sutras and treatises, he chooses the teaching and practice of birth in the Pure Land:

Truly they are eye and limb for us of this defiled world.

^Ascertaining the virtue of the single practice and the inadequacy of diversified practice,

He leads us to turn and enter the nembutsu-gate, which is true and real.

^Solely by distinguishing profound and shallow minds of devotion,

He sets forth truly the difference between the fulfilled land and the transformed land.

^Genkū, clearly understanding the sacred scriptures,

Turned compassionately to foolish people, both good and evil;

^Establishing in this isolated land the teaching and realization that are the true essence of the Pure Land way,

He transmits “the selected Primal Vow” to us of the defiled world:

^Return to this house of transmigration, of birth-and-death,

Is decidedly caused by doubt.

^Swift entrance into the city of tranquility, the noncreated,

Is necessarily brought about by shinjin.

^Through their treatises and commentaries, these masters, all with the same mind,

Save the countless beings of utter defilement and evil.

^All people of the present, both monk and lay,

Should rely wholly on the teachings of these venerable masters.


^Here ends the hymn,
120 lines in sixty verses.

[ Questions and Answers ]

21 ^Question 1: In the Vow of birth through the nembutsu, three minds are described. Why does Vasubandhu, the author of the Treatise, speak of “one mind that is single?”*

The term “one mind” (isshin, “single-heartedly”) occurs in the phrase, “O World-honored one, with the mind that is single I take refuge in the Tathagata of unhindered light” (see [Practice] section). In this passage it expresses both the fundamental unity of the three minds and the concept of single-heartedness as freedom from doubt.

 ^Answer: Vasubandhu appears to take the three together as one to make the matter easily comprehensible for dull and foolish sentient beings. ^The three minds are sincere mind, entrusting, and aspiration for birth.

22 ^Looking into the intention of the Treatise through the literal meanings of these terms, I find that the three should be taken as one.

 ^Why? First, for sincere mind (shishin 至心), the character shi means truth, sincerity; shin means seed, kernel. Next, for entrusting (shinghō 信楽), shin means truth, reality, sincerity, fullness, ultimacy, accomplishment, reliance, reverence, discernment, distinctness; gyō means aspiration, wish, happiness, joy, gladness. Third, for aspiration for birth (yokushō 欲生), yoku means wish, desire, awakening, awareness; shō means accomplishment, establishment.

 ^Sincere mind, then, is the mind that is the seed of sincerity, the kernel of truth. It is therefore altogether free of doubt. Entrusting is the mind full of truth, reality, and sincerity; the mind of ultimacy, accomplishment, reliance, and reverence; the mind of aspiration, desire, discernment, and distinctness; the mind of happiness, joy, and gladness. It is therefore altogether free of doubt. Aspiration for birth is the mind of desire and wish, the mind of awakening, knowing, completion, and establishment. Thus, these three minds are all true and real and completely free of doubt. Because they are free of doubt, they are the mind that is single.

 ^Such are the literal meanings of these characters. You should consider them carefully.

23 ^Further, to consider the three minds, ^the first is sincere mind. This is the true and real mind that perfectly embodies and fully possesses the Tathagata’s consummate virtues. Amida Tathagata gives to all these true and real virtues [of sincere mind]; this is the significance of the Name being the essence of sincere mind. ^By contrast, the sentient beings of the ten quarters are utterly evil and defiled and completely lack the mind of purity. Being false and poisoned, they lack a true and real mind. Thus, for the Tathagata, when performing practices as a bodhisattva in the stage leading to Buddhahood, there was not a single moment―not an instant―in his endeavor in the three modes of action when his heart was not pure, true, and real. ^The Tathagata directs this pure, true mind to all sentient beings.

24 ^The Larger Sutra states:

^No thought of greed, anger, or harmfulness arose in his mind; he cherished no impulse of greed, anger, or harmfulness. He did not cling to objects of perception―color, sound, smell, taste. Abounding in perseverance, he gave no thought to the suffering to be endured. He was content with few desires, and without greed, anger, or folly.

 ^Always tranquil in a state of samadhi, he possessed wisdom that knew no impediment. ^He was free of all thought of falsity or deception. Gentle in countenance and loving in speech, he perceived people’s thoughts and was attentive to them. He was full of courage and vigor, and being resolute in his acts, knew no fatigue. Seeking solely that which was pure and undefiled, he brought benefit to all beings. He revered the three treasures and served his teachers and elders. He fulfilled all the various kinds of practices, embellishing himself with great adornments, and brought all sentient beings to the attainment of virtues.*

T12.269c; SSZ I:14-15.

25 ^From these sacred words we know clearly that this first mind is the Tathagata’s sincere mind, pure and vast. It is “true and real mind”. Because sincere mind is none other than the mind of great compassion, it is completely free of doubt.

26 ^Second is entrusting. The essence of entrusting is none other than the true and real mind. ^But the multitudes of beings in their bondage―foolish beings in defilement―completely lack pure shinjin, shinjin that is true and real. Because of this, it is hard to encounter the true and real virtue, hard to realize entrusting that is pure. ^Hence, as is explained in Shan-tao’s commentary, thoughts of desire arise constantly to defile any goodness of heart; the flames of anger and hatred in the mind consume the dharma-treasure. Even if one strives to the utmost with body and mind through the twelve periods of the day and night, and however importunate one’s action and practice may be, as though sweeping fire away from one’s head, it must all be called poisoned good acts, or empty, transitory, and false practices. It cannot be called true, real, and sincere action. Though one may direct the merit of such poisoned good toward birth in the Pure Land, it is of no avail. ^Why? Because when the Tathagata was performing practices as a bodhisattva, every single moment―every single instant―was filled with his practices in the three modes of action performed with a true and real mind.* Hence, they were completely free of doubt. ^And the Tathagata directs this joyful trust that is pure, true and real to all sentient beings.

This passage is made up of phrases gathered from the section “On Nonmeditative Practice” (Sanzengi) of Shan-tao’s Commentary on the Contemplation Sutra; see T37.273a; SSZ I:541,533.

27 ^The passage on the fulfillment of the Primal Vow in the sutra states:

^All sentient beings, as they hear the Name, realize even one thought-moment of shinjin and joy. . . .*

See [Practice] section.

28 ^With these sacred words we know clearly that this second mind―because of the Primal Vow―is entrusting that is pure, true, real, and perfect. It is shinjin. Shinjin, because it is none other than the mind of great compassion, is altogether free of doubt.

29 ^Third is the aspiration for birth. The essence of aspiration for birth is none other than pure, true, and real shinjin. ^But foolish beings transmigrating in samsara―multitudes passing many lives through long kalpas―lack the pure mind of directing merits toward attaining enlightenment and toward all beings, the true and real mind of directing merit. ^Thus, while the Tathagata was performing practices as a bodhisattva in the stage leading to Buddhahood, there was not a single moment―not an instant―in his endeavor in the three modes of action when he did not realize the mind of great compassion, taking the directing of his virtue to beings as foremost. ^Hence the Tathagata directs this pure, true, and real mind of aspiration for birth to all sentient beings.

30 ^The passage on the fulfillment of the Primal Vow in the sutra states:

^[Through being] directed to them from Amida’s sincere mind, and aspiring to be born in that land, they then attain birth and dwell in the stage of nonretrogression.*

See [Practice] section.

31 ^With these sacred words we know clearly that this third mind arises as the call by which the great compassion of the Tathagata summons all sentient beings. The aspiration for birth that is great compassion―this is true directing of virtue.

32 ^Since these three minds are all directed to beings by the mind of great compassion, they are pure, true, and real, and completely free of doubt. Hence they are the mind that is single.

33 ^Thus, on reading Master Shan-tao’s commentary, we find it written:

^Someone on the western bank calls to him, “O traveler, with the mind that is single, with right-mindedness, come at once! I will protect you. Have no fear of plunging to grief in the water or fire.”*

Sanzengi. T37.273a; SSZ I:540.

^Further it states:

^The white path that spans the river is an image for the awakening of pure aspiration for birth in the midst of greed and anger, of all our blind passions. . . . Reverently embracing Śākyamuni’s teaching in his exhortations to advance westward and obeying Amida’s call to us with his compassionate heart, the traveler gives no thought to the two rivers of water and fire and entrusts himself to the path of the power of the Vow.*

These two sentences are widely separated; T37.273a, b; SSZ I:540, 541

34 ^With these words we know that the pure aspiration that one awakens is not the mind of self-power of foolish beings. It is the mind directed to beings out of great compassion. Hence, it is called “pure aspiration”. ^Concerning the words, “With the mind that is single, with right-mindedness”, then, “right-mindedness” refers to saying the Name. Saying the Name is the nembutsu. “The mind that is single” is deep mind. Deep mind is profound shinjin, which is steadfast. Steadfast, profound shinjin is the true mind. The true mind is the diamondlike mind. The diamondlike mind is the supreme mind. The supreme mind is the mind that is genuine, single, and enduring. The mind that is genuine, single, and enduring is the mind of great joy. When the mind of great joy is realized, this mind negates the three characteristics of nonentrusting; it accords with the three characteristics of entrusting. This mind is the mind of great enlightenment. The mind of great enlightenment is true and real shinjin. True and real shinjin is the aspiration for Buddhahood. The aspiration for Buddhahood is the aspiration to save all beings. The aspiration to save all beings is the mind that grasps sentient beings and brings them to birth in the Pure Land of happiness. ^This mind is the mind of ultimate equality. It is great compassion. This mind attains Buddhahood. This mind is Buddha. ^It is “practicing in accord with reality, being in correspondence with the Name”. Let this be known.

 

^Here ends the explanation that the three minds are
the mind that is single.

 

35 ^Question2: Are the three minds taught in the Larger Sutra and the three taught in the Contemplation Sutra identical or not?

 ^Answer: The three minds taught in the two sutras are identical. ^How do we know this? We know it from the master’s commentaries.

 ^Concerning sincere mind (shijōshin), he states: “Shi means true, means real”.* ^Concerning the establishment of shinjin through [the teaching of] the Buddha and in relation to practice, he states: “Single-heartedly practicing the saying of the Name of Amida alone is the act of true settlement [of birth in the Pure Land]”.*

Sanzengi. T37.270c; SSZ I:533.
Sanzengi. T37.272b; SSZ I:538.

 ^Further he states: “Deep mind (jinshin) is true and real shinjin”.*

Hymns of Birth in the Pure Land (Ōjōraisan). T47.438c; SSZ I:649.

 ^Concerning the mind of aspiration for birth and directing virtue to beings (ekō hotsugan shin), he states: “This mind, in its profound entrusting, is like diamond”.*

Sanzengi. T37.272b; SSZ I:538.

 ^Thus we know clearly that the mind that is single is shinjin. Solely saying the Name is the right act by which birth is settled. Within the mind that is single, both sincere mind and the mind of aspiration for birth and directing of virtue are included.

 

^Here ends the response to the preceding question.

 

36 ^Question 3: Are the three minds of the two sutras discussed above and “hold steadfast” taught in the Smaller Sutra identical or not?

 ^Answer: The Smaller Sutra states: “Hold steadfast to [the Name]”.* “Steadfast” means that the mind is firm and unchanging. “Hold” means not being distracted and not letting go. Hence the sense of “never becoming confused”. “Hold steadfast” is thus the mind that is single. The mind that is single is shinjin. ^Without fail, then, take refuge in and especially revere the true teaching of “Hold steadfast to [the Name]” and the true and sincere words, “With the mind that is single, never becoming confused”.*

T12.347b; SSZ I:69.
Smaller Sutra. T12.347b; SSZ I:69.

37 ^It is to guide people of the defiled world, who are given to error and falsity, that the author of the Treatise and the Pure Land master Shan-tao revealed the true essence of the Pure Land teaching. Although there are implicit and explicit expositions found among the three Pure Land sutras, their overall intent is to teach that only the mind that is single is the basis for entry [into the Pure Land]. Thus, each sutra opens with the words, “Thus [have I heard] . . . ”. The author of the Treatise begins, “With the mind that is single . . . ”. These words express the meaning of “Thus”.

 ^In this regard, we find in the commentary of the Pure Land master Shan-tao:

^[The Buddha’s transcendent powers work] in accord with the intentions has two meanings. First, it means “in accord with the intentions of sentient beings”. All shall be saved in accord with their thoughts and desires. Second, it means “in accord with the will of Amida”. With five kinds of sight the Buddha perceives all beings perfectly, and with six transcendent powers, works freely and without restriction. When beings are seen ready to be saved, in a single thought-moment―neither before nor after―the Buddha appears before them in both body and mind, and with the three wheels of thoughts, words, and deeds, brings them to realization of enlightenment. Thus, the ways in which the Buddha benefits beings differ according to their natures.*

“On Meditative Practice” (Jōzengi). T37.269-270a; SSZ I:528-29.

^Further he states:

^Reverently I say to the fellow practicers who aspire for birth: You should all deeply repent! Śākyamuni Tathagata is truly our compassionate father and mother. With a variety of compassionate means he leads us to awaken the supreme shinjin.*

Hymn [on the Samādhi] of All Buddhas’ Presence (Hanjusan). T47.448a; SSZ I:685.

38 ^We clearly know from these words that those practicers have attained the cause of Buddhahood―the mind that is single―through the great compassion of the two honored ones [Amida and Śākyamuni]. Know that they are rare people, people of utmost excellence. But, foolish people caught in the cycle of birth-and-death―beings turning in transmigration―never awaken shinjin, never give rise to a mind that is true. ^Concerning this, the Larger Sutra states:

^The most difficult of all difficulties is to hear this sutra and accept it in shinjin; nothing surpasses this difficulty.*

Larger Sutra. T12.279a; SSZ I:46.

^Further, Śākyamuni teaches:

^It is the dharma that, for all people in the world, is most difficult to accept.*

Sutra of Praise of the Pure Land (Shōsan jōdo kyō). T12.351b; SSZ I:250.

39 ^Truly we know, then, that the crucial matter for which the Great Sage, the World-honored one, appeared in this world was to reveal the true benefit of the compassionate Vow and to declare it to be the direct teaching of the Tathagatas. The essential purport of this great compassion is to teach the immediate attainment of birth by foolish beings. Thus, looking into the essence of the teachings of the Buddhas, we find that the true and fundamental intent for which all the Tathagatas, past, present, and future, appear in this world, is solely to teach the inconceivable Vow of Amida.

 ^When, through Amida’s directing of virtue to them by the power of the Vow, the foolish beings ever floundering in birth-and-death hear the true and real virtues and realize supreme shinjin, they immediately attain great joy and reach the stage of nonretrogression, so that without being made to sunder their blind passions, they are brought quickly to the realization of great nirvana.