Surangama Sutra: Commentary on Mahasthamaprapta's Chapter on Perfect Penetration (楞嚴經勢至圓通章疏鈔)

Commentary on the Surangama Sutra, Chapter on Perfect Penetration Through Buddha Recitation by Great Strength Bodhisattva, Volume 1

Qing, Zhejiang, Ciyun Guanding, Shramana Xufa compiled

To explain this chapter, we divide it broadly into three parts. First, a general introduction to the overall meaning, in two sections. First, a detailed exposition of the essential purpose, in three sections. First, a general introduction to the essential teaching of the Buddha Recitation school.

How great is the Dharma gate of Buddha Recitation! It encompasses both the great and the small, gathers in both the sharp and the dull. The phenomenal and the noumenal are perfectly fused; nature and characteristics are without obstruction. The Buddha is precisely the mind—there is no single mind that is not the mind-Buddha. The mind is precisely the Buddha—there is no single Buddha that is not the Buddha-mind. When the mind recollects once, Buddha after Buddha is fully revealed. When the Buddha is called once, mind after mind instantly appears. There is no Buddha outside the mind to be recollected by the mind, nor is there any mind outside the Buddha to be called by the Buddha. When sentient beings recite the Buddha, the Buddha is within the minds of sentient beings. When the Buddha recollects sentient beings, sentient beings are within the Buddha's mind. This mind becomes the Buddha—if the mind does not recollect, the Buddha is not made. The Buddha reveals the mind—if the Buddha is not called, the mind is not revealed. Thus we know that the single gate of Buddha Recitation is truly the wondrous Dharma for seeing one's nature and attaining Buddhahood.

Greatly divided, this has two parts: first, the explanation; again two: first, a general overview of the all-encompassing inclusion. "Great indeed!" is a word of praise, and also the opening of the utterance. "Reciting" and below is the Dharma being praised. The first line marks the essence. "Buddha Recitation" is specific; "Dharma-gate" is general. "Great" and the four lines explain the characteristics. The first two lines concern persons. "Great and small" refers to vehicles; "sharp and dull" refers to faculties. "All equally gathered and included" means guiding followers of the Small Vehicle to turn from the small toward the great, encouraging followers of the Great Vehicle to abandon the provisional and return to the real, causing those of superior faculties to bring the three minds(1. The mind of utmost sincerity, 2. The mind of profound faith, 3. The mind of dedication and vow) to perfect arousal and directly enter non-arising, and enabling those of inferior faculties to succeed through ten recitations and also be born in that land. The next two lines concern the Dharma. "Phenomenon and principle" refers to practice; "nature and characteristics" refers to truth. "Perfectly fused without obstruction" means that the foolishly dull cling to phenomena and are confused about principle, while the small-minded grasp principle and neglect phenomena. Here, however, both principle and phenomena are penetrated: cultivating according to principle, one realizes ultimate truth and sees the self-nature Amitābha; cultivating according to phenomena, one realizes conventional truth and is born in the Land of Bliss. "Namely" and below: second, separately revealing non-duality. First, mind and Buddha are non-dual. The first four lines are from the standpoint of nature-arising. Mind and Buddha are opened into five propositions: 1. Buddha outside mind, mind outside Buddha; 2. Buddha within mind, Buddha only mind; 3. Mind itself is Buddha, Buddha itself is mind; 4. Mind is not Buddha, Buddha is not mind; 5. Mind and Buddha perfectly fused, without obstruction. The five teachings are correlated accordingly; here the meaning of the third proposition is explained. This mind and Buddha in their entirety universally include all, like gold and vessels: using gold to gather vessels, no vessel is left out; using vessels to encompass gold, no gold is incomplete. "Mind alone" and below, eight lines, reveal through practice. Mind recollects Buddha, Buddha corresponds to mind—both clarify practice. "Mind recollects Buddha" is manifested because mind itself is Buddha; "Buddha corresponds to mind" is revealed because Buddha itself is mind. With unconditioned mind one recollects, because outside mind there is no Buddha; with unconditioned Buddha one corresponds, because outside Buddha there is no mind. The Huayan Jing, in the Dedication of Merit chapter, says: There is no suchness apart from wisdom that is entered by wisdom, nor is there wisdom apart from suchness that realizes suchness. This is exactly the meaning here. "Sentient beings" and below: the latter three are without difference, meaning mind, Buddha, and sentient beings are three without distinction. The first four lines directly clarify non-difference. "Sentient beings recite Buddha" means sentient beings within the minds of all Buddhas recite, and the Buddhas within the minds of sentient beings are recited. "Buddha is within the mind of sentient beings" means outside the mind of sentient beings there is no separate Buddha, because the Buddha's true mind is precisely the sentient being's true mind. This clarifies that the causal gate includes all dharmas without omission. Therefore it is said: when sentient beings recite Buddha, before their eyes and in the future they will certainly see the Buddha. The Huayan also says: one should know that in one's own mind, moment by moment, there is always a Buddha attaining perfect enlightenment. Why? Because all Tathāgatas do not depart from this mind in attaining perfect enlightenment. "Buddha recites sentient beings" means the Buddhas within the minds of sentient beings recite the sentient beings within the minds of all Buddhas. "Sentient being is within the Buddha's mind" means outside the Buddha's true mind there are no separate sentient beings, because the sentient being's true mind is precisely the Buddha's true mind. This clarifies that the fruition gate includes all dharmas without omission. Therefore it is said: the Tathāgatas of the ten directions look upon sentient beings with compassion, as a mother remembers her child. The Buddha-Nature Treatise says: all sentient beings are within the Tathāgata's wisdom, because all sentient beings definitely never emerge from the realm of suchness, and are all upheld by the Tathāgata. According to Qingliang's commentary, this opens into four propositions: 1. Outside the minds of all Buddhas there are no separate sentient beings; 2. Outside the minds of sentient beings there is no separate Buddha; 3. Buddha's mind and sentient being's mind both exist and appear together; 4. Sentient being's mind and Buddha's mind mutually negate and both cease. Here, only the first two propositions are used for explanation. "This mind" and below, four lines follow from the preceding and reveal by contrast. The mind is originally Buddha, but because of non-awakening the Buddha is hidden. If one wishes to become Buddha, one must recite the mind. Thus the Awakening of Faith says: the original enlightenment of sentient beings and the original enlightenment of the Buddha are not two substances. If one does not recite the mind, it is difficult to attain Buddhahood. The Buddha is originally mind, but because of ignorance the mind is darkened. If one wishes to reveal the mind, one must recite the Buddha. Thus the Huayan says: the Buddha's wisdom is vast and pervades the minds of sentient beings. The languages of sentient beings are all never apart from the Tathāgata's Dharma-wheel. If one does not correspond to the Buddha, it is difficult to understand the mind. "Then one knows" and below: next, the conclusion. Amitābha is precisely self-nature; the Pure Land is entirely one mind. Apart from mind and nature, nothing whatsoever is obtainable. If one can recollect and recite, one reveals the Buddha of inherent nature. The Awakening of Faith says: the one characteristic of the Dharma-realm is precisely the Tathāgata's equal Dharmakāya. Once the Buddha of nature is revealed, the Buddha of fruition is personally realized. Therefore Guishan says: now knowing the mind is the Buddha's mind, one will certainly become Buddha. Is it not so? If one sets aside the gate of Buddha Recitation and wishes to see one's nature and attain Buddhahood quickly, one abandons what is near and easy to seek what is distant and difficult.

2. Specifically Revealing What This Chapter Explains

Thus the twelve Tathagatas are named "Samadhi," and Bodhisattva Dashizhi is designated as "Perfect Penetration." Samadhi encompasses all dhyanas, and Perfect Penetration fulfills all myriad practices. With the single mind suddenly realizing reality, is this not most fitting?

Now, this passage is divided into three parts: first, the direct revelation. "Therefore" is a phrase that connects what comes before and leads into what follows. The twelve epithets of the Tathāgata and Buddha Recitation as a samādhi—this is because the defiled minds of ordinary beings are as muddy as the Yellow River, and the delusive thoughts of non-Buddhists race like galloping horses. Therefore, this samādhi is taught so that they may turn back from defilement to purity, abandon scatteredness, and enter stillness. Bodhisattva Shizhi presents Buddha Recitation as perfect penetration—this is because followers of the Small Vehicle cut off delusion and realize truth over seven lives, while those of the provisional teachings fulfill cause and complete fruition over three incalculable eons. Therefore, perfect penetration is taught so that they may quickly realize and swiftly attain, transcend directly and enter straightaway.

Under "samādhi," the second part: re-selection. This samādhi encompasses all meditative concentrations of the worldly and world-transcending realms, and it is distinguished from other samādhis. It is like a single great furnace casting thousands of vessels; perfect penetration fully contains all eighty-four thousand contemplative practices, and it is distinguished from other perfect penetrations. It is like the agada medicine that cures all ten thousand illnesses.

The last two lines: third, exhortation and warning. The samādhi is what the true teaching conveys; perfect penetration is what the sudden teaching conveys. Those who study the sudden and true teachings are the ones suited for it. Furthermore, the above reveals the perfect meaning, while this also reveals the sudden and true. Sentient beings who recite the Buddha's name will certainly become Buddhas—this is the true. The Awakening of Faith says: "Single-mindedly recollect Amitābha, cultivate goodness, and dedicate the merit, vowing to be born in that realm; ultimately one will see the Buddha." The Avataṃsaka Sūtra says: "When life ends and the faculties disintegrate, only this king of vows leads one onward, and one immediately gains rebirth and sees Amitābha Buddha, receives the Buddha's prediction, and before long will sit at the seat of enlightenment and attain perfect awakening." When sentient beings recollect the Buddha, the Buddha appears before them and they see him immediately—this is the sudden. The Sūtra of the Buddha's Treasury says: "Without perception and without observation is called Buddha Recitation; without thought and without speech is called Buddha Recitation." The Mahāprajñāpāramitā says: "A bodhisattva mahāsattva recollects the Buddha not by form, not by feeling, perception, mental formations, or consciousness, because all dharmas are empty in their own nature." Here both are revealed together; therefore, those of the sudden and true should study this.

3. Citing the supreme benefit to encourage practice.

Hearing the Buddha's name proclaimed, one enters the inexhaustible through the power of majestic light; recalling the realm of the Buddha, one unravels liberation through countless gateways, as did Virtue Cloud. Since such supreme benefits exist, one should have faith and practice accordingly—how could anyone recklessly abandon themselves, lacking the vow and the practice?

The passage on the four phrases: First, citing evidence. As for "speaking the names of Buddhas," the Avataṃsaka Sūtra says: When the Buddha Victory Cloud appeared, a sound came forth from the Jewel Flower Grove proclaiming the names of all Buddhas of the three times, and at that time that Tathāgata in the assembly taught the Dharma of the self-mastery of universally gathering all Buddhas of the three times. As for "entering the inexhaustible sutras," the Avataṃsaka Sūtra says: The Buddha Victory Cloud realized the samādhi of the merit-wheel of all Buddhas, realized the universal-gate dhāraṇī of all Buddha dharmas, understood the ocean of the adornment and accomplishment of the definitive understanding of all Buddhas, understood the ocean of spiritual powers of boundless Buddhas manifesting before all beings, and understood the powers and fearlessnesses of all Buddhas. In the presence of the Buddha Good Eye, he attained the Buddha Recitation samādhi called the Gate of the Boundless Ocean Store. Thus he mastered ten thousand such Dharma gates. As for "recollecting the realm of the Buddhas," the Avataṃsaka Sūtra says: The Buddha Virtue Cloud told Sudhana: "Good son, I have only attained this recollection of the realm of all Buddhas. The Dharma gate of the light of wisdom universally seeing." As for the many liberations, the Avataṃsaka Sūtra says: namely, the Buddha Recitation gate of the universal illumination of the light of wisdom, and so on, up to the Buddha Recitation gate of dwelling in space, and so on—twenty-one kinds. This concludes that section. Second, concluding encouragement, in two parts: first, the direct encouragement. Other Dharma gates, if shallow, do not reach those of sharp faculties; if deep, those of dull faculties are entirely cut off. Only this one method gathers both the sharp and the dull. Like a water-clearing pearl, wherever it goes it brings benefit. Therefore one should have faith, accept, and practice it. Buddha Recitation is like planting grain; one's own mind is like one's own field; faith is like believing that planting this seed will surely produce grain; the vow is like knowing this is a good seed and wholeheartedly seeking the grain; practice is like joyfully seeking to obtain the grain and doing the work of plowing and weeding. From "How can one" onward: second, the concluding rebuke. The causes and results of the ten realms are all manifested by mind alone. If a single thought of mind is anger and sexual misconduct, that is the hell realm; stinginess and greed without giving, that is the hungry ghost realm; foolishness and dull obscuration, that is the animal realm; arrogance and self-conceit, that is the asura realm; firmly upholding the five precepts, that is the human realm; diligently cultivating the ten good deeds, that is the heaven realm; realizing the emptiness of the person, that is the śrāvaka realm; knowing that conditions are empty of nature, that is the pratyekabuddha realm; cultivating the Six Perfections together, that is the bodhisattva realm; true compassion and equality, that is the Buddha realm. Now this teaching of Buddha Recitation is meant to have people recite their own mind and become their own Buddha. How can one forsake the Buddha of one's own mind and isolate the Buddha's teaching? The Sūtra of the Inconceivable Realm of the Tathāgata says: Bodhisattvas understand that all Buddhas and all dharmas are only mind-measure, attain the patient acceptance of conformity, and, casting off the body, swiftly are born in the Pure Land of Ultimate Bliss. The Vinaya Master Zhao asked: The scripture says, "This mind creates the Buddha; this mind is the Buddha." Since the mind is already Buddha, why must one recite another Buddha? Answer: Precisely because the mind is originally Buddha, one is caused to single-mindedly recite that Buddha. The Brahma Net Precepts says: Have faith and know that all beings possess the Buddha-nature. I am a Buddha not yet accomplished; all Buddhas are Buddhas already accomplished. Your mind-Buddha is one not yet become Buddha; Amitābha Buddha is one already become Buddha. The one not yet become Buddha has long sunk in the ocean of desire, fully endowed with afflictions, with no end to suffering in sight; the one already become Buddha has long realized Enlightenment, fully endowed with majestic power, and can protect beings. Therefore all Buddhas encourage us to recite the Buddha's name: that is, through "I who am not yet Buddha" seeking "the other who is already Buddha" for protection. If beings do not recite the Buddha's name, the sacred and the ordinary remain forever separated, father and child are estranged, and they dwell long in the cycle of rebirth, far from the Buddha. Thus such bodhisattvas as Mañjuśrī and Samantabhadra all vow to recite the Buddha's name and be reborn, how much more so we foolish ordinary beings? Moreover, those little wasps still listen to teaching and transform; can a human be less than an insect? Unwilling to cast oneself away—how deluded that is.

2. Briefly explaining the title of the sutra.

Surangama means "the ultimate firmness of all things"—this is the general title of the larger scripture. Perfect Penetration means that the sacred nature and the Dharma-gates are all-pervading—this is the specific title of this chapter. Dashizhi (Mahasthamaprapta) is the person who initiates the teaching. Buddha Recitation is the method of spiritual practice. Though the text is only twelve lines long, its meaning encompasses all the scriptures of the Pure Land tradition. It includes both the teaching and the capacities of those taught, both the method and similes. It fully contains the resonance between beings and Buddhas, and completely covers the causality of self and others. It is the moon and lamp for the mind's realm, and the boat and raft for sages and ordinary beings alike. Hence it is called the Surangama Sutra, the Chapter on Perfect Penetration Through Buddha Recitation by Dashizhi.

Here is a clear, accessible modern translation:

Next, the name is explained. "All phenomena" refers to the three categories and the seven elements. "Ultimate" means Emptiness; "solid" means Not-Empty; together they mean both Empty and Not-Empty. The aggregates, sense-fields, and elements are fundamentally the Tathāgata-garbha; therefore, since all phenomena are ultimately solid, it is called the Śūraṅgama Samādhi. Since one abides in the position of Dharma and worldly appearances remain ever-present, this is also called the "Heroic Posture Samādhi." The holy nature is presented in terms of principle, the Dharma-gates in terms of teaching; practice and fruition can be understood by extension — this precisely reveals how the four Dharmas mutually interpenetrate and encompass one another. Reliance on cessation produces concentration, called Śūraṅgama; reliance on contemplation produces wisdom, called Perfect Penetration. As for the specific designation: the Perfect Penetration of Buddha Recitation of Mahāsthāmaprāpta is one of the twenty-five perfect penetrations of the path of practice. Under "Mahāsthāmaprāpta," the meaning is also implied by extension: it should say that Mahāsthāmaprāpta is the person who can inspire and practice; the Buddha Recitation Dharma is what is inspired and practiced. After the text, two kinds of concluding praise follow: first, specific praise. "That Buddha taught me Buddha Recitation" — this is the capacity and the teaching. "Mother and child," "form and shadow," "dyeing with fragrance" — these are the Dharma and its similes. The Tathāgata compassionately remembers sentient beings; sentient beings single-mindedly recollect the Buddha — this is the resonance between beings and Buddha. "Because I entered patience through Buddha Recitation, I now gather those who recite to return to Pure Land" — this is the causality of self and other. As for "mind, object, moon, and lamp": relying on my own mind to recollect that Buddha-object, the Buddha-object becomes manifest; entrusting to that Buddha-object to recollect my own mind, my own mind is easily revealed. This manifestation is entirely illuminated by the teaching of the moon and lamp. That an object exists outside the mind is the Small Vehicle teaching. That objects are only mind is the Initial teaching. That mind itself is the object is the Final teaching. That it is neither object nor mind is the Sudden teaching. That mind and object are inexhaustible is the Perfect teaching. These are the Dharmas being expressed. "Moon and lamp" are similes for the teaching that expresses them. The gate of sound, name, phrase, and meaning is like a firefly lamp — Small Vehicle. The gate of gathering objects into mind alone is like a fire lamp — Initial teaching. The gate of non-obstruction between principle and phenomena is like a star — Final teaching. The gate of merging characteristics back into nature is like the moon — Sudden teaching. The gate of universally interfusing the inexhaustible is like the sun — Perfect teaching. Here, the middle two are used to explain the sage and the ordinary person. As for "boats": reciting the name of the Buddha, receiving and upholding the precepts and refuges, transcending the three evil paths, and being born in the lowest-lowest grade — this is called the Human Vehicle, like a small boat that barely crosses a creek. Recollecting the Buddha's physical form, practicing meditation and virtue, transcending the four continents, and being born in the lowest grade of lotuses — this is called the Heavenly Vehicle, like a small vessel leaving a narrow harbor. Recollecting the Buddha of Responsive Manifestation, contemplating the Four Noble Truths, transcending the three realms, and being born in the middle grade of lotuses — this is called the Śrāvaka Vehicle, like a great warship crossing a large lake. Recollecting the Buddha of Enjoyment, comprehending dependent origination, realizing the two Nirvāṇas, and being born in the highest grade of lotuses — this is called the Pratyekabuddha Vehicle, like a great ship crossing a large river. Recollecting the Buddha of Dharmatā, operating wisdom and compassion together, engaging in myriad practices, and accomplishing the unsurpassed path, transcending the ordinary and small realms, and being born in the highest-highest grade — this is called the Bodhisattva Vehicle, like a great ocean-going ship directly crossing the great sea. Furthermore, reciting the name is like a special boat — the Śrāvaka Vehicle. Recollecting the image is like a square boat — the Pratyekabuddha. Recollecting in contemplation is like a linked boat — the Bodhisattva Vehicle. Recollecting Ultimate Reality is like building a boat — the Buddha Vehicle. "Sage and ordinary person" refers to the beings being transformed. "Boats" is a simile for the Dharma that transforms them. Hence the words. Next comes the summary.

△2. Opening the chapter and explaining the text, in two parts: first, a brief indication.

To explain this sutra, we will divide it into five sections: first, the causes and conditions for the teaching's arising; second, how it is classified among the collections and vehicles of teachings; third, its essential purpose and guiding principle; fourth, a brief explanation of the title; and fifth, a detailed commentary on the text and its meaning.

The first two phrases give a general account; from the next line onward, the items are listed separately. This follows the intended meaning of the Prajñā commentary, briefly opening five sections: the first three are gateways of meaning, the last two are the actual explanation.

△2. Detailed explanation, in five parts: first, why the teaching arose.

First, regarding the causes and conditions that gave rise to this teaching, the Treatise on the Perfection of Great Wisdom says: Mount Sumeru does not shake without cause and conditions, nor from just a few causes and conditions. The arising of Buddha Recitation teachings is likewise: it comes about through many causes and conditions.

First, to point out a shortcut on the path of spiritual practice. Second, to directly show each person the Buddha within their own mind through Buddha Recitation. Third, to lead people to awaken to and enter the Buddha's own nature of mind. Fourth, to reveal that the minds of sentient beings and Buddhas are without difference. Fifth, to liberate ordinary people and those on outer paths, transcending the Three Realms through the horizontal path. Sixth, to receive and guide those of provisional and lesser vehicles, so they may perfectly accomplish the fruit of Buddhahood. Seventh, to fully satisfy the three grades of practitioners, leaving no doubt or regret. Eighth, to benefit beings now and in the future, pervading everywhere without end. Ninth, to suddenly gather in the six sense faculties, so they may realize the realm of perfect penetration. Tenth, to swiftly empty obstructions and afflictions, ensuring birth in the Buddha's land.

The first line is a heading. From “智” onward, the meaning is explained in two parts: first, citing evidence; from “如須彌” onward is an analogy; from “念佛” onward is the application. From “一” onward comes the main explanation.

The *Surangama Sutra* says: “When beginners enter meditative absorption, slow and fast are not of the same order.” So we know that practicing the path through other methods is winding and perilous, like an ant climbing a mountain. The single method of Buddha Recitation has anciently been called the direct route, like favorable wind and water. Shandao said: “There is only the direct route of practice: simply recite Amitabha Buddha.” Moreover, reciting the name now is the most direct of direct routes. If you wish to accomplish the matter in one lifetime, you should set your mind on this method.

From “二” onward: The *Contemplation Sutra* says: “This mind creates the Buddha; this mind is the Buddha. The ocean of perfect universal knowledge of all Buddhas arises from mental visualization.” Therefore people are taught to recite the Buddha’s name, which is precisely to recite the Buddha of their own mind.

From “三” onward: As for the Buddha’s mind-nature, the *Surangama Sutra* says: “I unite the unborn and undying with the Tathagatagarbha, and the Tathagatagarbha is solely wondrous enlightenment, radiant and perfectly illuminating; the Dharma realm is without discrimination.” The treatise says: “This mind-nature is bright and pure, of one substance with the Dharma realm; the Tathagata relies on this mind to teach inconceivable Dharma.” Thus we know the Buddha takes the pure Dharma-nature of the Tathagatagarbha as mind.

As for causing people to awaken and enter: the *Awakening of Faith* says: “The essential nature and characteristics of true suchness neither increase nor decrease for ordinary beings or Buddhas.” In the *Surangama Sutra*, Purna says: “I and the Tathagata are perfectly equal in the precious enlightenment, perfect clarity, true wonder, and pure mind, without duality.” The *Contemplation Sutra* says: “When you visualize the Buddha in your mind, that mind itself is the thirty-two major marks and eighty minor characteristics. Therefore, when sentient beings recite the mind-Buddha, they can awaken and enter the Buddha’s mind-nature.”

From “四” onward, non-duality: The treatise says: “The realm of sentient beings is no different from the Dharmakaya; the Dharmakaya is precisely the realm of sentient beings.” The *Contemplation Sutra* says: “All Buddhas and Tathagatas are the Dharmakaya, entering the mental visualization of all sentient beings.” It later says: “If sentient beings’ minds recollect the Buddha, the Buddha will appear before them; they will certainly see the Buddha.” Thus this Dharma method reveals that mind, Buddha, and sentient beings are three without discrimination.

From “五” onward: Ordinary beings and non-Buddhists, from the delusions of views and afflictions, create karma and receive its retribution, revolving endlessly. Practicing by other methods, they must wait until delusion is exhausted before they can escape; this is called “vertical escape from the three realms.” Only the method of Buddha Recitation carries delusion along in rebirth; this is called “horizontal escape from the three realms.” It is like an insect in bamboo: going vertically, it must pass through each joint and struggles to get through; going horizontally, it breaks through all at once. Master Tongjiang said: “The vertical escape means relying on truth, conditions, and the paramitas, passing through stage after stage—like obtaining office through examinations, requiring talent and learning, or like serving in successive posts and being promoted, requiring merit and achievement. The horizontal escape is the method of Buddha Recitation—like inheriting an official post by family privilege, where merit comes from the grandfather’s other-power, regardless of whether one has learning. Or like a general imperial amnesty granting universal promotion, where merit comes from the king, regardless of how deep one’s service record is.”

From “六” onward: Bodhisattvas fall away through the six minds, and voice-hearers do not turn back for dust-caliber eons, like mango flowers and fish roe: in the cause there are many, but those who bear fruit are few. If one can recite the Buddha’s name and perfectly arouse the three minds, one will naturally turn the provisional into the real and redirect the small toward the great, like a commoner suddenly becoming noble or a mortal on flat ground becoming an immortal. Therefore the larger text says: “If bodhisattvas wish to cause sentient beings to quickly dwell in unsurpassed enlightenment, they should rouse the power of diligence and listen to this Dharma method.” Also, the *Avatamsaka Sutra* says the ten stages from beginning to end never depart from Buddha Recitation. Even those who have ascended to the stages in the perfect teaching are still like this—how much more so beginners of the provisional and small teachings?

From “七” onward: Those of sharp faculties in the superior grade, hearing the small teaching, feel regret; those of dull faculties in the inferior grade, hearing the great teaching, feel doubt. That is why voice-hearers are excluded from the *Avatamsaka* assembly, and bodhisattvas are not present during the Agama period. But this single method of Buddha Recitation is like a universal remedy that cures all poisons and diseases, or like timely rain that makes both herbs and trees flourish. Thus it gathers in both sharp and dull, and receives both high and low.

From “八” onward: Benefiting the present means the Buddha is present and the capacities are ready; benefiting afterward means hearing and seeing after the Buddha’s extinction. It later says: “Now in this world, gather and receive those who recite the Buddha’s name and return them to the Pure Land.” The *Contemplation Sutra* says: “The Tathagata now, for all sentient beings of future ages who are harmed by the thieves of affliction, teaches the pure karma.” Thus it is like the wish-fulfilling jewel, benefiting and relieving without end.

From “九” onward: All sentient beings are confused about the ever-abiding mind; they use various false thoughts and follow various sights and sounds, going against the perfect-penetration realm. Now, in Buddha Recitation, all six sense faculties are gathered in and guarded in true permanence. The eternal light appears before them, and the perfect-penetration realm arises. Even if they do not wish to realize it, they cannot help but do so. Therefore the *Avatamsaka Sutra*’s Elder Liberation says: “Know that all Buddhas are like reflections; one’s own mind is like water. When the water is clear and still, the moon reveals its full body.” Another verse says: “The bodhisattva is like a cool moon, always roaming in ultimate emptiness. When sentient beings’ mental defilements are purified, the bodhisattva’s reflection appears within them.” Thus we know that when sentient beings recite Amitabha with pure thoughts, he certainly emits radiance; if the water of the mind is impure, the bodhisattva’s perfect penetration—the moon-realm—will not appear.

From “十” onward: In the Dharma-ending age, practice faces many obstacles and difficulties; evil demons disturb and confuse, and the Buddha’s path is hard to accomplish. Now, by cultivating the samadhi of Buddha Recitation, relying on the Buddha’s vow-power and awe-inspiring spirit, one quickly removes afflictions, suddenly breaks through ignorance, dissolves the demon of the five aggregates, and the Buddha of the three bodies appears. One will be born in the Pure Land of Ultimate Bliss and accomplish the two fruits of true and responsive bodies. It is like lighting a great bright lamp in a room: it not only breaks a thousand years of darkness, but also reveals all kinds of objects.

Now these ten causes arise in a sequence: first, because there are many gateways into the path, each with its own difficulty or ease, the method of Buddha Recitation is presented as the most direct and swift; second, the reason it is direct and swift is that one recites the Buddha of one’s own mind; third, by reciting the mind-Buddha, one can accomplish the Buddha-mind; fourth, if one accord with the Buddha-mind, beings and Buddha are one substance, without duality; fifth, since there is no duality or distinction, how could ordinary beings and non-Buddhists fail to be saved? Sixth, how could it be only ordinary beings and non-Buddhists? It also receives those of the provisional and small teachings; seventh, how could it be only the five vehicles? It also fully satisfies all good and evil sentient beings; eighth, how could it be only for the present? It also universally benefits the future without end; ninth, the reason it saves and delivers such a vast number is for the sake of perfect penetration; tenth, constructed practice ultimately leads to decay, but since one now attains perfect penetration, one will certainly see the Buddha and return to the Pure Land. Also, because concentration produces the Buddha-land, the direct shortcut path is pointed out, enabling one to undertake the practice in advance and quickly accomplish Buddhahood. In this way, beginning and end are linked like a chain, like hook and lock. The rise of this teaching is not without cause.

△ 2. Inclusion in the Three Baskets.

Regarding the classification of the teachings into the two collections and the vehicles: within the Three Collections, it is included in the Sutra Collection; within the Two Collections, it is included in the Bodhisattva Collection; within the Three Vehicles, it is included in the Great Vehicle; within the Five Teachings, it is included in the last three teachings.

Two statements identify the section headings, indicating that the characteristics are explained below. The Three Baskets are: first, Sutra, which means "conforming scripture," namely the Sutra Basket, expounding the study of Concentration; second, Vinaya, which means "disciplining and subduing," namely the Vinaya Basket, expounding the study of Precepts; third, Abhidharma, which means "facing the Dharma," namely the Treatise Basket, expounding the study of Wisdom. This present sutra belongs to the Sutra Basket, because from beginning to end it exclusively teaches the samādhi of Buddha Recitation. The Two Baskets are: first, the Bodhisattva Basket, which expounds and reveals the principle, practice, and fruit of the Bodhisattvas; second, the Śrāvaka Basket, which expounds and reveals the principle, practice, and fruit of the Śrāvakas. This present sutra belongs to the Bodhisattva Basket, because this sutra expounds the Bodhisattvas' perfect-penetration Dharma of Buddha Recitation. The Three Vehicles are: first, the Small Vehicle of the Śrāvakas, namely the Dharma-gate of the Four Noble Truths, which carries beings out of the Three Realms and arrives at the city of Nirvana to become Arhats, just like a goat-cart; second, the Middle Vehicle of the Pratyekabuddhas, namely the Dharma-gate of causes and conditions, which carries beings beyond the Four Formless Heavens and dwells in the house of tranquil extinction to become Pratyekabuddhas, just like a deer-cart; third, the Great Vehicle of the Bodhisattvas, namely the Dharma-gate of the Six Perfections, which carries beings beyond the realms of the ordinary and the small and goes straight to the far shore of supreme Enlightenment and great Nirvana, accomplishing the fruit of Buddhahood, just like an ox-cart. This present sutra belongs to the Great Vehicle, because the Tathāgata, in compassion for beings, and Great Strength Bodhisattva, in gathering in those who recite the Buddha's name, bring peace and joy to all vehicles and liberate the nine realms. The Five Teachings are: first, the Small Teaching, which speaks only of the emptiness of persons; second, the Initial Teaching, which merely clarifies the emptiness of dharmas and is also called the Partial Teaching, because it only teaches the characteristics of dharmas; third, the Final Teaching, which further teaches the Middle Way and is also called the True Teaching, because it mostly discusses the nature of dharmas; fourth, the Sudden Teaching, which only discerns the true nature; fifth, the Perfect Teaching, which only teaches the Dharma-realm. This present sutra belongs to the last three teachings. Below it says, "When the two recollections are deep, mother and child, throughout life after life, do not part from one another" — this is the Final Teaching. "Gradually, as one recites, one will ultimately become a Buddha" — therefore below it says, "With the mind of Buddha Recitation, one enters the patient acceptance of non-arising without resorting to skillful means" — this is the Sudden Teaching. "Knowing that Buddha is mind, one swiftly accomplishes the Buddha Way" — therefore below it says, "All six sense faculties are gathered in, pure recitation continues without interruption, and one attains samādhi" — this is the Perfect Teaching. "Understanding that the three are not different and are the perfect-penetration Dharma-realm" — from this one knows that the doctrine and meaning of this sutra are deep, vast, profound, and far-reaching, and not shallow or near.

Third, the essential purpose of the teaching.

3. Regarding the essential purpose and guiding aim, there is the general and the specific. Generally, recollection of the Buddha and Buddha Recitation are the essence, and seeing the Buddha, entering forbearance, and the mind and object becoming perfectly interfused are the aim. Specifically, there are five pairs: first, teaching and meaning — taking the teaching as the essence, and causing one to understand the meaning as the aim. Second, phenomenon and principle — setting forth phenomenal characteristics as the essence, and revealing principle as the aim. Third, object and wisdom — the three Buddha-objects as the essence, and the wisdom of the two contemplations as the aim. Fourth, practice and stage — Faith, Vow, and practice as the essence, and entering non-retrogression as the aim. Fifth, cause and effect — causal practice as the essence, and attaining the virtue of the fruit as the aim.

Three phrases present the gate: these are the doctrine, its purport, its destination, and its aim. What the sutra holds in highest regard is the doctrine; where the doctrine leads is the aim. If one does not know the doctrine, there is no direction to head toward.

"有下" — this explains the meaning. "教說" refers to the teaching of Buddha Recitation. "達義" means thoroughly understanding the mental objects and conditions of recollection set forth in the teaching, the response between beings and Buddhas, the entry into the fragrance of defilements into patience, and the meaning of oneself and others being born in the land. What is contained in the doctrine of principle and phenomena refers to esteeming the practice of Buddha Recitation and the like. What is its intent? It is precisely to reveal the supreme principle that Amitābha's self-nature pure land is mind-only. What is unfolded within the principle of object and wisdom: the object is the principle contemplated, the wisdom is the mind that contemplates. The Buddha's perfectly interfused Three Bodies are the true object; single-mindedness in practice and single-mindedness in principle are the true contemplation. What arises according to wisdom in the stages of practice: these are the three provisions of Faith, Vow, and Practice. "Non-retrogression": Faith is purified by being apart from the three realms — this is non-retrogression in position. Vowing to see the Buddha and the mind that recollects the Buddha — this is non-retrogression in mindfulness. Practice of pure karma and gathering beings into the Buddha's embrace — this is non-retrogression in practice. Furthermore: by faith in the Buddha of transformation, one transcends non-Buddhist paths — this is non-retrogression in faith. By vowing for the fruition of the Reward Buddha, one transcends the realm of the Two Vehicles — this is non-retrogression in mindfulness. By practicing the principle of the Dharma Buddha, one transcends provisional cultivation and realization — this is non-retrogression in practice.

The *Commentary on the Awakening of Faith* says: There are three stages. First, when the practice of faith is not yet complete, one is not yet called non-retrogressive, but because one dwells where there are no conditions for retrogression, one is called non-retrogressive. Second, from the completion of faith onward, one enters the ten stages of abiding, sees the Dharma Body, and dwells in Right Concentration — therefore one is called non-retrogressive. Third, when the two stages of worthies are complete, one enters the first ground, realizes the universally pervading Dharma Body, and is born in boundless Buddha lands — therefore one is called non-retrogressive. Through faith, one accomplishes non-retrogression in faith; through vow, one accomplishes non-retrogression in abiding; through practice, one accomplishes non-retrogression in ground.

The *Daśabhūmika* masters say: Abiding is non-retrogression in realization; practice is non-retrogression in position; dedication is non-retrogression in practice; ground is non-retrogression in mindfulness. Through faith, realization and position are accomplished; through practice, practice is accomplished; through vow, mindfulness is accomplished.

What is accomplished by the non-retrogression of cause and effect: if the cause is non-retrogressive, it is called a true cause; if the effect is non-retrogressive, it is called a true effect. The pure recollection that gathers faculties through faith, vow, and the Buddha land is the non-retrogressive causal practice of Enlightenment; the attainment of samādhi and the first perfect penetration is the non-retrogressive fruition of Enlightenment. The text has three layers: recollecting that Buddha is the cause; seeing the Buddha now or in the future is the effect. Recollection and seeing draw near to the Buddha — this is the cause; the mind opening to the fragrance of adornment — this is the effect. The recollecting mind enters patience — this is the cause; gathering beings into the land — this is the effect. These five pairs, mutually conditioning one another in turn, constitute the arising [of the teaching].

△ Fourth: Explaining the Title.

4. A brief explanation of the title. There are four pairs of meanings:

First, the general and the specific. "Shurangama" (楞嚴) is the general designation, for it applies to the entire larger division. The remaining seven characters, starting with "Shi" (勢), form the specific title, for they are confined to this single chapter.

Second, teaching and meaning. Within the specific title above, we divide into teaching and meaning: the single character "Zhang" (章, chapter) is the teaching that conveys; the six characters starting with "Shi" (勢) are the meaning that is conveyed.

Third, result and cause. Within the meaning above, we open up this pair: "Perfect Penetration" (圓通) is the result, being the state realized; the characters starting with "Shi" are the cause, being the contemplation that is cultivated.

Fourth, person and Dharma. Within the cause above, we divide into this pair: "Buddha Recitation" (念佛) is the Dharma, that is, the Dharma one receives and relies upon; "Shizhi" (勢至, Mahāsthāmaprāpta) is the person, the one who propagates it.

It is based on these four pairs of meanings that this title is established.

Below, the section heading is marked; below that, the explanation. This phrase is the listing. The "below" that follows is the explanation. In the general section there is also an implied pairing: the meaning of the Śūraṅgama is partial, while the word "sutra" as teaching is universal. The reason it is not brought out here is to avoid confusion and overlapping. "Chapter" belongs to the expressed teaching, meaning it is the chapter on Buddha Recitation in the Perfect Penetration text. The cause-and-effect pair may also be called the object-and-wisdom pair: Perfect Penetration is the object, Buddha Recitation is the wisdom. It may also be called the pair of ultimate and conventional, principle and phenomena, essence and cultivation, stillness and action: Perfect Penetration is ultimate principle and essence-stillness, while Shi Zhi's Buddha Recitation is conventional phenomena and cultivation-action. In the fourth section on the Dharma of Buddha Recitation: reciting a transformation Buddha and not a enjoyment Buddha (emanation body) is the lesser; reciting an enjoyment Buddha and not a transformation Buddha (self-reward body) is the final; reciting a Buddha that is both transformation and enjoyment (other-reward body) is the initial; reciting a Buddha that is neither enjoyment nor transformation (Dharma body) is the sudden; reciting the unimpeded Buddha of Perfect Penetration (ten bodies) is the perfect. As for the person Shi Zhi: one who attains the power of response and transformation Buddhas is the lesser Shi Zhi; one who attains the power of merit Buddhas is the initial Shi Zhi; one who attains the power of wisdom Buddhas is the final Shi Zhi (these two are reward Buddhas); one who attains the power of thusness Buddhas (Dharma Buddha) is the sudden Shi Zhi; one who attains the power of inexhaustible Buddhas (ten Buddhas) is the perfect Shi Zhi. This too is a brief explanation by way of the teachings; below it will be explained in more detail. Thus one knows that within this title both person and Dharma are revealed, cause and effect are set forth together, the principle is exhausted and the meaning complete; therefore it is placed at the head of the chapter.

△5. Interpreting the text in three parts: first, the narrative of bowing and the ritual of request.

Mahasthamaprapta, the prince of Dharma, together with fifty-two Bodhisattvas of the same rank, rose from their seats, bowed at the Buddha's feet, and spoke to the Buddha:

The Sanskrit term is Mahāsthāma, which is rendered in Chinese as Great Strength (Dashizhi). The Vimalakirti Sutra says: "Wherever I set my foot, the three thousand great thousand worlds and the palaces of Mara tremble—therefore I am named Great Strength." The Contemplation Sutra says: "When this Bodhisattva walks, all worlds in the ten directions tremble; when this Bodhisattva sits, the lands of seven treasures quake at once." He is also called Great Power Attained. The Karuṇāpuṇḍarīka Sutra says: "May my world be equal to that of Guanyin, without any difference." The Buddha Treasure-Treasury said: "Because of your vow to take the great thousand worlds, you shall now be named Great Power Attained." He is also called Boundless Light. The Contemplation Sutra says: "With the light of wisdom he universally illumines all beings, causing them to leave the three evil paths and attain unsurpassable power." According to the root text, he can invoke the Buddha of Great Strength, can gather in the six sense faculties from wandering, and can receive those who recite the Buddha's name—therefore he is named Strength Attained. This Bodhisattva is presented as the one who initiates the teaching, to show that the practice of Buddha Recitation can give rise to the light of wisdom, attain great power, escape the suffering of the three realms, and obtain the joy of the Pure Land. Being sovereign in the Dharma, he is called a Dharma King; being born from the Dharma, he is called a son. The Karuṇāpuṇḍarīka Sutra says: "In former causal times, when Amitābha was a wheel-turning king, Guanyin was the eldest son and Shizhi was the second son. Now in the Land of Ultimate Bliss they dwell to the Buddha's left and right, helping to guide all beings, and will next succeed to the Buddha's place—therefore he is called a Dharma Prince." "With" means together with. "Company" means kind. Those whose voices and breaths resonate together are called of the same kind. "Fifty-two" is a number. It indicates that Shizhi's single practice of Buddha Recitation can encompass the fifty-two stages of Dharma practices, from Faith onward. "Bodhisattva" in full is bodhi-sattva. Sengzhao says: "Bodhi is the name of the Buddha's path. Sattva means 'great mind' in Chinese. A being who has the great mind to enter the Buddha's path is called a bodhisattva." Xianshou says: "Bodhi means Enlightenment; sattva means sentient being. Seeking Enlightenment above with wisdom and saving sentient beings below with compassion—this is called a bodhisattva." "Rose from his seat": because teacher and disciple are ranked high and low, and their roles are clearly ordered, one who has something to present should not remain seated. "Bowed at the Buddha's feet": placing one's own highest point, the crown of the head, at the Buddha's feet, expressing the utmost reverence. The above all pertains to bodily karma. "Spoke to the Buddha": what is shown above is called "informing"; what is addressed below is called "speaking"—this pertains to verbal karma. With body and speech reverent, the karma of mind can be understood.

The Sanskrit term is explained first, then the person's name. First, within [the section on] Great Strength: first, regarding practice—cultivating one's own practice. Because one has the power of wisdom and severance, one can shake and move all things. Next, "also named"—second, regarding the Vow—seeking the Buddha Path. Because one has the power of mindfulness and aspiration, one can attain realization of the Pure Land. Next, "also named"—third, regarding compassion—saving sentient beings. Because one has the power of transformative guidance, one can rescue and pull [beings] from the Three Wretched Realms. The first two are self-benefit; this one is benefit for others. According to the root text: the preceding applies universally to all sutras in explaining the name; this one is restricted to explaining it within this sutra. "Can be mindful" in three phrases is also explained in terms of the three meanings: seeking above, practicing in the middle, and saving below. "Great Strength Buddha" refers to Amitābha. Among the Buddhas of the ten directions and three times, Amitābha is foremost, therefore one can be mindful; unlike sentient beings who do not seek the Great Strength Buddha and the Dharma of ending suffering, therefore one can gather them in; unlike sentient beings whose six sense faculties grasp at the six sense objects, therefore one can receive them; unlike sentient beings who benefit themselves and cannot bear others' glory, therefore there is this arrival at the utmost of the great majestic power of these three virtues. The bodhisattva's name corresponds to ultimate reality; sentient beings have no power, as can be known. "In the Dharma"—next, Prince of the Dharma. "Sovereign as king" means that king is defined by sovereignty. "Next to supplement the Buddha's position": in that land, after Amitābha Buddha, next Avalokiteśvara will supplement the position. After Avalokiteśvara, next it is Great Strength who will supplement the position. It is just like an heir apparent temporarily residing in the Eastern Palace, who afterward must face south and inherit the king's throne. "With"—third, with those of the same kind. The Book of Changes says: like sounds respond to each other, like qi seek each other. Therefore it says sounds and qi correspond. If according to the Avataṃsaka Sutra, there are eighty-four kinds of sameness,(beginning from mindful wisdom progressing toward enlightenment, ending in not vainly transcending and escaping), therefore it is called of the same kind. As in the seventy-third [fascicle], this is not recorded at length here. Those whose paths differ do not plan together; those of one mind speak of its fragrance as like orchids, therefore it says "with those of the same kind." Next, "fifty-two." Having faith that the Buddha is mind—the mind of faith makes one a Buddha—this encompasses the Dharma practices of the ten stages of faith. Dwelling in samādhi, contemplating the Buddha's ultimate reality—this encompasses the Dharma practices of the ten dwellings. Practicing the practice of Buddha Recitation, saving those who recite the Buddha's name—this encompasses the Dharma practices of the ten practices. Turning the mind of Buddha Recitation to abide in the Buddha-mind—this encompasses the Dharma practices of the ten dedications. Contemplating the Buddha in the mind-ground; the ground is like the Buddha-ground—this encompasses the Dharma practices of the ten grounds. Remembering the Buddha and reciting the Buddha's name, one is not far from the Buddha—this encompasses the Dharma practices of Equal Enlightenment. When the mind contemplates the Buddha, this mind is the Buddha—this encompasses the Dharma practices of Wonderful Enlightenment. From this we know that to transcend the ordinary and enter the sacred, only Buddha Recitation is supreme. Next, "bodhisattva." The first meaning is regarding the mind: if one can thus remember the Buddha, one becomes a sentient being with the mind of the great path, and is called a bodhisattva. The second meaning is regarding the object: if with the mind of Buddha Recitation one seeks the Buddha's enlightenment above and transforms sentient beings below, one is therefore called a bodhisattva. Next, "from the seat"—explaining the respectful salute. The meaning can be known: if the intention is not respectful, then the body does not leave the seat and the mouth does not speak; because body, mouth, and respectful address follow the intention as master. Therefore, cultivating respect with all three karmas demonstrates that Buddha Recitation is the most rare and hard-to-believe Dharma in all the world.

Next, the second part: the main exposition of what was realized. This has two sections. First, a detailed citation of the ancient Buddha's teaching and decree, which also has two parts. First, a general explanation of the Buddha's appearance in the world.

I recall that in the past, as many kalpas ago as there are grains of sand in the Ganges River, a Buddha appeared in the world named Infinite Light. Twelve Tathagatas appeared in succession during a single kalpa, and the last of them was named Surpassing Sun and Moon Light.

I refers to the Dharma-body itself, not the self that ordinary people emotionally imagine. To remember clearly without forgetting is called recollecting the past, and this is called "in the past." "As many kalpas as there are grains of sand in the Ganges" takes the sands of the Ganges to represent kalpas and show how long the time was. In Sanskrit, "Buddha" means "the Awakened One," one who awakens others who are not yet awake. Briefly, three meanings are set out: first, self-awakening to the emptiness of self, which distinguishes him from ordinary people and outside paths; second, awakening others to the emptiness of phenomena, which distinguishes him from the Two Vehicles; third, the perfection of awakening in both emptinesses, which distinguishes him from Bodhisattvas. "Appearing in the world" means that whenever there are beings with the right capacity, he does not fail to arise; when their faculties are ripe, he appears. "Tathagata" means one who comes forth from Suchness and attains perfect enlightenment. As for the twelve, the Larger Amitabha Sutra says: Buddha of Infinite Light, Buddha of Boundless Light, Buddha of Unobstructed Light, Buddha of Peerless Light, Buddha of Blazing King Light, Buddha of Pure Light, Buddha of Joyful Light, Buddha of Wisdom Light, Buddha of Uninterrupted Light, Buddha of Inconceivable Light, Buddha of Ineffable Light, and Buddha of Light Surpassing Sun and Moon. "Infinite" means that the wisdom of ultimate truth illuminating principle is without limit. "Boundless" means that the wisdom of skillful means illuminating phenomena is without boundary. "Unobstructed" means that the light of compassion giving joy meets no obstruction. "Peerless" means that the light of compassion rescuing from suffering has no rival. "Blazing King" means that through light and sound responding and transforming, he attains freedom. "Pure" means that, being pure and free from defilement, he sends forth bright light. "Joyful" means that he causes others to receive and enjoy it and give rise to great joy. "Wisdom" means that with great wisdom he destroys all delusions. "Uninterrupted" means that his constant light never ceases. "Inconceivable" means that his original light is beyond thought and speech. "Ineffable" means that the light of a hundred treasures pours forth and cannot be described. "Surpassing Sun and Moon" means that he releases all lights and surpasses the sun and moon. All are called "Light" because in the causal stage one recollects the originally enlightened Buddha and brings forth the light of the mind, while in the fruition stage one becomes the wonderfully enlightened Buddha and manifests the light of the body. The twelve Tathagatas succeeding one another for one kalpa: first, with respect to the one who recollects, this shows that throughout the twelve periods of the day the practitioner's pure mindfulness of the self-nature Buddha continues without interruption and becomes one continuous piece; one should not for even a finger-snap think of the world's five desires, and then the limitless light of the nature will naturally shine forth. Second, with respect to what is attained, one transforms the twelve kinds of beings and accomplishes the twelve sacred stages; one transforms the deluded thoughts of the twelve sense bases and accomplishes the Buddha virtues of the twelve sense bases. Yet these twelve Buddhas are ancient Tathagatas, not the present Amitabha. The reason their names are the same is that teacher and disciple share one path, and ancient and present are no different, like Shakyamuni and Guanyin and the like.

Here I will explain the two phrases "I am" and so on. "I" has four kinds: first, the false "I" of clinging views; second, the "I" of pride, comparing self and others; third, the conventional "I" of names; fourth, the true "I" of the Dharma-body. Worldly people possess the false and the proud; learners possess the proud and the conventional; saints possess the conventional and the true. Now Great Being Dashizhi is a Dharma-body Bodhisattva, not the same as the Three Vehicles, and so is solely the true "I."

The Ganges is also called the Ganga River. In Chinese this means "river come from heaven," because it comes from high places. It flows out from the Anavatapta Lake, is forty li wide, and its sand is as fine as flour. The Buddha taught at Jetavana, and the river was close to the lecture hall. Whenever "many" is spoken of, it is taken as a simile. The Sanskrit word kalpa is rendered in Chinese as "a division of time." The Abhidharmakosha says: the smallest measure of time is called a kshana, and the greatest measure of time is called a kalpa. Now taking the sand as a simile for kalpas, its length can be known. The Sanskrit passage below explains the six phrases beginning with "there are."

When the beginning and the end are united as one, it is called perfection of enlightenment. When the self and dharmas are utterly emptied, it is called universal emptiness. The passage below, "The Great Amitabha," cites scripture. The passage below, "Immeasurable," explains the meaning. The names of the Buddhas differ in what they testify to: some are named by cause, some by fruition; some by nature, some by marks; some by compassion and wisdom, some by vows and practice. These twelve Buddhas are all named by distinctions of light, for light has two kinds: first, the light of wisdom; second, the light of the body. There are also two meanings: first, constant light; second, emitted light. There are also two causes: first, adornment by merit; second, fulfillment of original vows. In explaining the names of the Buddhas now, these six meanings are also applied.

The first and second refer to the two wisdoms; the third and fourth refer to the two minds, encompassing the two causes. The fifth, sixth, seventh, and eighth refer to the four bodies: the fifth is the transformation body, the sixth is the Dharma-body, the seventh is the body of enjoyment for others, and the eighth is the body of enjoyment for oneself. These are the response and transformation Buddha, the suchness Buddha, the merit Buddha, and the wisdom Buddha in the Lankavatara Sutra. The ninth and tenth are constant light; the eleventh and twelfth are emitted light.

The Buddha of self-nature means the Buddha of one's own nature is recited. One must not recite the five desires. The Contemplation Sutra says: One who recites the Buddha's name must not, even for the snap of a finger, think on the world's five desires—this is called mindful recollection. If one can be like this without any intermingling, the light of the immeasurable Buddha of self-nature will finally shine forth, surpassing the sun and moon.

The twelve kinds of beings means womb-born, egg-born, moisture-born, transformation-born, those with form, those without form, those with thought, those without thought, those neither with form nor without form, and those neither with thought nor without thought. The twelve sage stages means the stages of dry wisdom, faith, abiding, practice, dedication, warmth, summit, patience, and the stages of worldliness, and the wonderful stages of Equal Enlightenment. There is no gradual stage because the sutra says: from this one gradually cultivates, and according to what is brought forth, the sage stages are established. Details are explained in fascicles seven and eight of the Shurangama Sutra. The twelve delusive thoughts means the delusive thoughts of the six sense faculties and six sense objects. The sutra says: the six confused delusive thoughts form the nature of karma, and through these twelve divisions there is turning about; therefore in the world, sound, fragrance, taste, and touch, exhausting twelve transformations, become one turning round. The twelve Buddha virtues means the virtues of the six sense faculties and six sense objects. The sutra says: summing up beginning and end, within the six sense faculties each and every one has one thousand two hundred virtues. Details are explained in fascicles four and seven of the Shurangama Sutra.

Then, below, resolving the objection: according to the meaning of the larger text, the names of the twelve Buddhas are alternate titles of Amitayus Buddha; there is only one Buddha-body, so why does this say there are twelve Buddhas appearing in succession? Therefore this is resolved by saying that there are very many Buddhas with the same name; thus the twelve Buddhas are ancient ones, not the Buddha attained by Dharmakara now. If so, why does the present name overlap with the ancient title? Therefore it is further explained: consider that Amitabha and Dashizhi aroused the mind at the same time, and the Buddha they took as teacher was likewise the same and no different; and now Amitabha's twelve alternate titles are the same as the ancient Buddha's, showing that the way of teacher and disciple—this very mind is Buddha—is one. It is like how Shakyamuni today established his title in imitation of the ancient Shakyamuni Buddha, and how Guanyin's name today imitates the ancient Guanyin and so on. Therefore the larger Amitabha Sutra says: past immeasurable Buddha-lands, those with the same name Shakyamuni are incalculable. Thus the name Amitayus Buddha may be counted in hundreds, thousands, and ten millions of millions without limit—how could it stop at one Buddha?

Next, there is a separate presentation of the teaching on the Path, in two parts: first, naming it.

That Buddha taught me the Buddha Recitation samadhi.

That Buddha is the twelfth Buddha. Verbal instruction and guidance is called the teaching. As for "buddha recitation": if we take it in terms of practice directed at phenomena, single-mindedly recalling and visualizing is called "recitation," and the Three Bodies drawing one in is called "Buddha" — thus what does the reciting belongs to oneself, and what is recited belongs to the Buddha. If we take it in terms of principle, then recitation is initial enlightenment, and Buddha is original enlightenment; uniting the initial with the original is called buddha recitation.

There are four kinds of buddha recitation: first, reciting the name — hearing the Buddha's name spoken and single-mindedly reciting it; second, contemplating the image — setting up an honored image and fixing one's gaze upon it; third, visualization — using the mind's eye to visualize that Tathagata; fourth, the true reality — that is, recollecting the Buddha of one's own true, real nature. The first two are contemplation of the phenomenal realm, because the mind itself is the Buddha. The last one is contemplation of the realm of principle, because the Buddha itself is the mind. The third is contemplation of the realm where phenomena and principle are unobstructed, because it is both Buddha and mind.

Further, Qingliang says: with respect to the reciting mind, there are no more than five kinds: first, the gate of buddha recitation by focusing the mind on an object; second, the gate of buddha recitation by gathering the object into mind-only; third, the gate of buddha recitation where mind and object are unobstructed; fourth, the gate of buddha recitation where mind and object are both dissolved; fifth, the gate of buddha recitation that is layer upon layer without end.

Hui comments: the first corresponds to the first two earlier [kinds] — the teaching of the Small Vehicle. The second corresponds to the earlier fourth — the initial teaching. The third corresponds to the earlier third — the final teaching. The fourth and fifth are what did not exist before — the sudden and perfect teachings.

In the present passage: from the side of the Buddha's teaching, the fourth and fifth are both included. From the side of the capacities receiving it, it is limited solely to holding the name. Yet this holding of the name also extends to the perfect and sudden teachings, and is not limited only to the Small. It also opens up five gates: first, the gate of holding and reciting the Buddha's name, because a Buddha's name exists outside the mind — the Small teaching's contemplation of the phenomenal realm; second, the gate of gathering the name back into the mind, because the Buddha's name appears from mind-only — the initial teaching's contemplation of the realm of principle; third, the gate of mind and name mutually merging, because it is precisely mind that is Buddha — the final teaching; fourth, the gate where mind and name are both cut off, because it is neither mind nor Buddha — the sudden teaching; fifth, the gate of perfect interfusion without end, because a single moment of mind and a single Buddha's name pervade the entire Dharma realm without end — the perfect teaching's contemplation of the realm where phenomena and phenomena are unobstructed, which is the contemplation of the realm where phenomena and principle are unobstructed.

The Sanskrit word samadhi is rendered here as Right Concentration, and also as Right Intention. When the mind is correctly settled and one single-mindedly recites the Buddha's name, it is called the mind of Right Concentration; if one's thoughts wander elsewhere, it is called wrong attention. Samadhi is the general name for meditation and contemplation; buddha recitation is the specific designation of a single practice. Moreover, this buddha recitation samadhi is also called one-practice samadhi, and is also called the samadhi of all Buddhas appearing before one, the samadhi of prajna, and the samadhi of universal equality.

The word "Buddha Recitation" below explains the two characters "nian fo" (recalling the Buddha). "Buddha Recitation has" below clarifies the Dharma-gate of Buddha Recitation.

**Reciting the Name**: The Mañjuśrī Prajñāpāramitā Sutra says: "Beings are dull-witted; they cannot understand through visualization. Simply let them keep the sound of recitation continuous, and they will naturally attain rebirth." The Amitābha Sutra says: "Hearing of Amitābha Buddha, hold fast to the name."

**Visualizing the Image** covers two kinds: First, visualizing the Buddha of the present with his marks and radiant light — as the Lotus Sutra says: "Stand up, join palms, and single-mindedly contemplate the Buddha." Second, visualizing a Buddha made of colored painting, sculpture, or casting — as with King Udayana's sandalwood image of the Buddha.

**Visualization** (guan xiang): The Sutra of the Sixteen Contemplations says: "All Buddhas, the Tathāgatas, are the Dharma-body, entering the minds and thoughts of all beings. Therefore, when the mind contemplates the Buddha, this very mind is the thirty-two major marks and eighty minor characteristics."

**True Reality** (shixiang): The Sutra of Buddha-Contemplation Samādhi says: "The Buddha told Ānanda: 'One who dwells in Buddha Recitation has a mind-seal that does not break.'" Commentary: "Clearly comprehending one's own mind is called Buddha Recitation; being thus, unmoving, is called not breaking." This is what the Elder Liberated means when he says, "I wish to see Amitābha Buddha in the Land of Ultimate Bliss, and I see him as I wish."

"First two" below distinguishes by way of visualization. If we assign to the six faculties: reciting the name encompasses ear and tongue; visualizing the image encompasses eye and body; visualization encompasses nose and mind; true reality encompasses all six faculties. Thus, in the single samādhi of Buddha Recitation, not one of the six faculties is left out.

"Also, Qingliang" below cites the ancients to clarify the five [types]. **Having an object**: reciting the name and visualizing the image both belong to external objects. **Mind-only**: the dependent and primary rewards, the marks and characteristics, are all made by the mind alone. **Non-obstruction**: illuminating both the phenomenal and the principle. **Both extinguished**: free from characteristics, like empty space. **Inexhaustible**: in every time, place, object, and thought, universally seeing all Tathāgatas of the ten bodies.

"Meeting says" below reconciles the ancient and modern. The Great Commentary also says: "The ancients had five gates: 1. The gate of Buddha Recitation by reciting the name for rebirth; 2. The gate of Buddha Recitation by visualizing the image to extinguish offenses; 3. The gate of Buddha Recitation where the grasped object is mind-only; 4. The gate of Buddha Recitation where mind and object are non-obstructed; 5. The gate of Buddha Recitation of perfect penetration through dependent origination. These five gates — their names are entirely good, but their explanations are incomplete; therefore they are now revised." If one wishes to reconcile them one by one: Qingliang corresponds to having an object and non-obstruction; it also encompasses both extinguished and perfect penetration; inexhaustible corresponds to the inexhaustible gate.

"The small teachings and so on": the first four gates are by way of visualization; these five gates are by way of teaching. They mutually illuminate each other; reflect and you will understand.

"Now, below this text" judges this sutra by way of the fourth and fifth gates of Buddha Recitation. "The Buddha teaches" refers to the twelve Tathāgatas. "Penetrating the fourth and fifth" means that in the following text it only says "remember the Buddha, recite the Buddha," without separately specifying a single gate; therefore the capacity [of beings] receives [the teaching] as [in the case of] Mahāsthāmaprāpta and others. "Restricted to holding the name" is because only in the following text, where the Buddha asks, does it then say "pure mindfulness continues without interruption," precisely pointing out the holding of the name.

Question: Why does Mahāsthāmaprāpta not point specifically? Answer: Although Buddha Recitation samādhi has anciently been called the direct path, the one method of holding the name is direct beyond direct. Why? Visualizing the image — the image departs and returns to nothing, causing interruptions. Visualization — the mind is coarse and the object subtle; the wondrous contemplation is hard to accomplish. True reality — beings' obstructions are heavy, and those who understand are few. As for the inexhaustible — its realm is deep and vast; how can one bear it? Only this holding of the name is the simplest and most direct: one need only keep the recitation continuous and one attains rebirth. As a swift steed (other gates of Buddha Recitation), though it surpasses ordinary horses (other practices), does not match the dragon's flight (holding the name in Buddha Recitation); the crane soaring (other gates of Buddha Recitation) has already surpassed common birds (other practices), yet how can it compare to the peng bird's ascent (holding the name in Buddha Recitation)?

Therefore, Nāgārjuna's *Vibhāṣā Śāstra* says: "The Buddha-Dharma has immeasurable gates, like worldly roads — some difficult, some easy. For example, a lame person traveling by land on foot suffers hardship and in a day goes no more than a few miles; by water on a boat he is at ease and in a moment passes a thousand miles. The easy practice swiftly arrives; one should recite the Buddha's name and call upon his name. The original vow is thus."

Question: The Buddha has immeasurable merits; one name can hardly encompass them all. Moreover, in true reality, the marks of names are transcended — how can one exclusively recite the name? Answer: In the Land of Ultimate Bliss, the dependent and primary rewards — saying "Buddha" encompasses them all. The ocean of the Buddha's merits — raising the name exhausts them. The sutra says: "Worldly speech does not contradict true reality." How could the vast name of ten thousand virtues not itself be true reality?

"However, below this" again reveals that the one gate of holding the name encompasses all teachings of the greater and lesser vehicles; regardless of sharp or dull faculties, all may practice it. **Right Concentration**: because outside of Buddha Recitation all is false concentration. **Right Intention**: because one directly examines the object being recited. "Right" excludes seeking and investigation; "intention" excludes torpor. **The sphere of right mental activity**: the object properly focused on by the concentrated mind, different from the object received by ignorance and falsehood. Some say "regulated and straightened": because beings are crooked and scattered, the Buddha uses the gates of samādhi to straighten their crookedness and correct their scatteredness.

"Meditation and contemplation as a general name": as the *Treatise on Wisdom* says, all meditative concentration that gathers the mind is called samādhi. "One Practice" as a specific term has two explanations: First, it means one practice among ten thousand practices — as in various sutras, some take the true suchness ocean-seal treasury of virtue as samādhi, some take the illusion-like language and Dharma-realm as samādhi; some have object and characteristics, some are non-attainment and non-contention, and so on. Second, it refers directly to Buddha Recitation samādhi. The Mañjuśrī Prajñāpāramitā Sutra says the Buddha told Mañjuśrī: "One who wishes to enter the One Practice Samādhi should dwell in a quiet place, set aside chaotic thoughts, not grasp at characteristics, fix the mind on one Buddha, and exclusively recite the name. Facing whatever direction that Buddha is in, straighten the body and face it directly. If one can keep mindfulness of that one Buddha continuous, then within that mindfulness one can see all Buddhas of past, future, and present. The merit of reciting one Buddha is no different from the merit of reciting immeasurable Buddhas. If one attains the One Practice Samādhi, all Dharma-gates of all sutras are fully understood."

Question: This teaching of Buddha Recitation — does it mean reciting the Buddhas of the ten directions, or reciting Amitābha? Answer: One only recites Amitābha Buddha, because the twelve Tathāgatas share the same name, Amitābha. Below it says he gathers those who recite the Buddha and returns them to the Pure Land. Also, Puguang asked the Buddha: "The ten directions all have Buddha-lands — why praise only the West?" The Buddha said: "The minds of beings in Jambudvīpa are mostly scattered; let them focus on one object and they attain rebirth. If they recite the Buddhas of the ten directions, the objects are many and the mind scatters — samādhi is not accomplished. Moreover, all Buddhas share one Dharma-body; reciting one Buddha is reciting all Buddhas."

Question: Why do the twelve Buddhas all teach Mahāsthāmaprāpta to recite their own name? Answer: First, the original vows of the twelve Tathāgatas are thus — as Dharmākara's present vow says: "Hear my name, even to ten recitations; if they are not reborn, I will not attain perfect enlightenment." Second, teaching the recitation of the twelve Buddha-names is precisely teaching the recitation of the twelve alternative names of ancient Amitābha — just as Dharmākara now teaches the recitation of Amitāyus Buddha, which is teaching the recitation of Immeasurable Light and so on up to Surpassing Sun-Moon Light.

"Again below this" sets out the alternative names, matching them by meaning to the teachings: "Buddha Recitation" is the small [vehicle]; "Prajñā" is the beginning; "Buddha Manifestation" is the final; "One Practice" is sudden; "Universal Equality" is perfect. Reflect on this in accordance with principle.

Commentary on the Surangama Sutra, Chapter on Perfect Penetration Through Buddha Recitation by Great Strength Bodhisattva, Volume 1

Pronunciation Guide for Indian Terms

(This means "Moon Clan.") Shramana

(In Chinese, this means "diligence and rest.") Paramiti

(In the Tang translation, his name was Jiliang (Extreme Measure).) Translated.

(The sounds were translated, turning Sanskrit into Chinese.) Parajika

(This is translated as "cast out." One who commits this offense is forever cast outside the bounds of the Dharma.) Avici

(Translating the name of the Interminable Great Hell.)Shakyamuni

("Shijia" means "able and benevolent," and is his family name. "Mouni" means "silent and still," and is his given name.)

(pronounced "tuo".) ga

(Pronounced "qi".)Vai

Ka.

(Added sound.)膩

(Sound: ni).

(Pronounced "zhi" only.)Amitabha

(This is called Infinite Life; it is also called Infinite Light.)Sumi

(In Chinese, this means "King of Wonderful High Mountain.")Enlightenment

(In Chinese, this means "the Path of Enlightenment.") Bodhisattva Mahāsattva

(Bodhisattva is translated as "enlightened sentient being." Mahasattva is translated as "great-minded sentient being.")Maha Prajna Paramita

(Mahā means "great," prajñā means "wisdom," and pāramitā means "reached the other shore.") Take advantage of it.

(Pronounced "chěng"; it means to follow along, pursue, and tread upon.) Swift

(Yin xin means "rapid.") Wither

(Pronounced "wei"; a flower or plant withering, or shrinking back.) Saha

(This is called "Endurance," because it can endure this suffering.)

(Angao means regret or remorse.)Arrived.

("音底" means "to arrive at.") Seek

(Pronunciation: "mi," meaning to seek.)Gan

(pronounced "gàn," meaning to manage or handle.) To follow in the footsteps.

(The sound is "ye," meaning to tread.) Agada

(This means "universally departing," able to remove all illnesses.) Dharani.

(This is called "total retention," also "obstructive retention"—that is, a mantra.) Cultivating.

(Pronounced "gēng," meaning to plow a field.) Nòu

asuras

(The old translation has "devoid of dignity"; the new translation has "non-deva.")Manjushri

(This is translated as "Wondrous Virtue.") The solitary wasp

(The sound is "ming"; it refers to the mulberry insect.) Gua

(pronounced "guō," meaning "to include.")Oars

(Pronounced "jiē," it means "oar.") Boat

(pronounced "dāo", a small boat holding two hundred hu.) small boat

Harbor

(Pronounced "méng jiàn," a type of warship.)

(Pronounced "méng chōng." A long, narrow vessel is called a méng chōng; one with planks on all sides, top and bottom, is called a jiàn — a medium-sized ship, also the name of a warship.) Nirvana:

(This means "extinction and deliverance," also called "perfect tranquility.")

(Pronounced like "yao" (耀); it means a large ship on the river.) 艆, 䑼

(Pronounced "Lang Zou," the name of a great ship used at sea.)Te Fangwei built it.

(A boat used as a bridge is called zao, the boat of the Son of Heaven. Four boats joined together are called wei, the boat of the feudal lords. Two boats side by side are called fang, the boat of the high ministers. A single boat is called te, the boat of the scholar-officials.)Pratyekabuddha

(This is called "Conditioned Enlightenment," also known as "Solitary Enlightenment.") Yu

(Pronounced "yū"; it means "crooked.") Purna

(In Chinese, this means "Fulfilled Vow.")

(yin: to shelter, to protect) deeply extend

(Yin-tan, dian-yan, and chang-shi are also [names for it].) Āmra

(An analysis of the translation difficulties: its fruit resembles a peach but is not a peach, resembles a crabapple but is not a crabapple; it has many blossoms but few seeds, its leaves resemble willow, and its taste is like a pear. The king's city cultivated it, and its fruit can cure illness.)Agama

("Fan Jiao" is also called "Anuttara Dharma," which is the name of a scripture.)娆

(Pronounced "nao," meaning to disturb or agitate.)Daggers

(In pronunciation "die"; when a text follows up on what came before and then begins [a new section], this is called a "die" (continuation); also, carrying the previous text forward to this point is called a "die.")儲

(Pronounced "chu." It means deputy or secondary. The crown prince, as the deputy to the sovereign, is called the heir apparent.) surge

(Pronounced "yong"; it means to overflow.) Ganges

Jetavana

(This is Prince Jeta's Grove.) Abhidharmakosha

("Fan" (translation) also carries the meaning of "embracing and retaining.")Following this model,

(pronounced "fang," meaning to imitate.) Eliminated

(pronounced "mín," meaning "cut off.") carved

(Sculpted, carved in wood.) Molded in clay.

(Phonetic transcription, clay sculpture.)Udayana

(In Chinese, this means "King of Renunciation.") Candana

(Translated by meaning as "medicine," because it can cure illness). Ji

(Yinji was a horse that could run a thousand li in a day.) Galloping

(Pronounced "zhou"; it means a horse running swiftly.) Chong

(Pronounced "chōng," the same as "chōng" (soaring upward). If it does not fly, it is not content until it soars straight up to the heavens.) Peng

(Peng, the great Peng bird. Its wings are like clouds hanging from the sky; in one movement it rises ninety thousand li high.)Vibhāṣā

(This is called the Extensive Commentary.) Pa

(Yinbo: the foot is partially disabled, causing an unsteady gait.) Investigation and examination

(Coarse attention is called seeking; subtle observation is called examining.)Jambudvipa

(In Chinese, this means "Tree Island." Because this tree grows on the island, the island is named Victorious Gold.) Frog

("wa" is pronounced like "wā," and it refers to frogs and aquatic insects.)