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 Mahasthamaprapta, Volume Lower

Qing, Zhejiang, Ciyun Guanding, Shramana Xufa compiled

2. Explaining the Meaning (Part Two): First, Cultivating Causes (Part Two): Initially, Presenting Similes (Part Two): First, the Simile of Two People.

Suppose there is a person who single-mindedly remembers another, while the other single-mindedly forgets them. Even if these two people meet or do not meet, or see each other or do not see each other, still—if both remember one another, and their remembrance and mindfulness run deep—then life after life, they will be like a body and its shadow, never separated or at odds.

First, the analogy of one-sided remembrance and separation. "There are people" refers to the two—sentient beings and the Buddha. "One who single-mindedly remembers" refers to the Buddha thinking of sentient beings. "One who single-mindedly forgets" refers to sentient beings not being mindful of the Buddha. "Whether they meet or do not meet, whether they see or do not see"—since the Buddha single-mindedly thinks of sentient beings and is never absent from before them, causing them to occasionally meet and occasionally see, it says "whether they meet or see." Sentient beings single-mindedly do not think of the Buddha; though the Buddha is before them, they still miss him and do not see him, so it says "whether they do not meet or see." "The two people," below, is the latter analogy of mutual remembrance and non-separation. "Both remember one another" refers to sentient beings and the Buddha having the same mindfulness. "Both thoughts are deep" refers to remembering long without forgetting. "Thus" is a concluding and pointing word. "And so on" is a word of abbreviation. It means: if one can be mindful in this way, then one will certainly see one another constantly at all times. "From life to life, never apart" refers to birth after birth without separation. "Like form and shadow" means that sentient beings and the Buddha, life after life, never abandon one another, just as form and shadow never diverge.

The Buddha's constant remembrance contains two meanings: first, because the Buddha has the power of great compassion and vows; second, because the Buddha, while still at the stage of causal practice, had not yet perfected his own fruition, and even then never ceased remembering sentient beings moment by moment—how much more so after attaining the fruition, when he has no other business at all? Thus his remembrance of sentient beings is earnest and sincere beyond measure. Sentient beings' constant forgetting also has two meanings: first, because sentient beings lack faith, practice, and vows; second, because they are born in the position of delusion, entangled by afflictions, karma, and suffering, so that even human and celestial causes and effects are hard for them to cultivate—how much less could the fruit of Buddhahood be easily attained? Thus their mind of Buddha Recitation lies buried and hidden, unable to arise. When they occasionally encounter [the Buddha], it is because all Buddhas and Bodhisattvas do not violate their original vows and roam to teach in the Sahā world, causing sentient beings to meet them by chance. As for "also missing the opportunity": for example, when one sees Mañjuśrī, one may behold only an old man, a poor woman, or the like; or even if one sees his true form, one still does not receive the benefit of the Dharma. This is because delusion and karma obstruct and cover them, so they falsely perceive inferior forms—like one of scant merit seeing treasure but perceiving it as a snake or a frog. How could that sacred treasure intentionally conceal its true form? "Sentient beings and the Buddha are alike in mindfulness" means that sentient beings' Buddha Recitation is just like the Buddha's remembrance of sentient beings—they are the same. "Remembering without forgetting for a long time" means keeping it ever in mind, so that even after years and months, indeed to the end of one's life, one does not forget it. "Concluding pointer" means pointing to the above, that the mutual remembrance is deep. "Transcending and omitting" means that not only in this life does one always get to see the Buddha, but even in future lives, to the end of the future boundary, one will always get to see the Buddha. "To deviate" means to go against. "To separate" means to leave. "Form and shadow" are briefly cited as one instance to illustrate non-separation; as for sound and echo, water and wave, mirror and light, none of them are ever apart from one another. Further, these "form and shadow," when taken in near correspondence with what follows, in the simile and synthesis, show singly the benefit of seeing the Buddha; when taken in distant correspondence with what follows, in the proof of fruition, they show doubly the two benefits of seeing the Buddha and attaining fruition(Seeing the Buddha now and in the future is the first benefit; the mind opening and being infused with the fragrance is the second benefit.). The text should be explained as: When one thus single-mindedly recites the Buddha's name, one's mind becomes the same as the Buddha's. When the mind is the same, the form is also the same; when the form is the same, the shadow is also the same. Not only in this life, but life after life, form and shadow are always the same. The Śūraṅgama Sūtra says: One's countenance becomes like the Buddha's, and one's mind-mark is also the same; body and mind unite to form what is called a Dharma Prince. This is not the direct point at issue here, so the commentary does not explain it.

2. The Parable of Mother and Child

The Tathagatas of the ten directions feel compassion for sentient beings, as a mother remembers her child. If the child runs away, what use is the mother's remembering? But if the child remembers the mother as the mother remembers the child, then mother and child will never be apart through life after life.

In the text above, the first two men serve as a metaphor broadly referring to relatives and friends, which still feels somewhat distant. Therefore, the metaphor is repeated here using the closest possible relationship—that of mother and child—to inspire people to have faith and practice. Within this, there are also two parts: first, the metaphor of one-sided remembrance leading to separation. The first three sentences correspond to the earlier case of one person remembering exclusively; the next two sentences correspond to the earlier case of one person forgetting entirely. The Tathagata is like the mother; sentient beings are like the child. Among all in the world, no one's loving concern is more intense than a mother's. If a child is rebellious, ungrateful, and forgets kindness in favor of betrayal, the mother's remembrance may weaken and she may feel regret and resentment. But the Buddha's remembrance of sentient beings goes even beyond a mother's. The heavier one's evil and rebellion, the deeper the Buddha's remembrance—even to the point of entering the Avici Hell to suffer immeasurable pain on behalf of such sentient beings. Furthermore, a mother's remembrance of her child extends only through one lifetime, while the Buddha's concern for sentient beings is endless. Life after life, the Buddha follows them without ever turning back. Therefore it is said: the Buddha remembers sentient beings as a mother remembers her child. "If the child runs away and flees" is a metaphor for sentient beings who do not recite the Buddha's name and thus fall into the suffering of the lower realms. "What use is remembrance?" is a metaphor for the Tathagata's one-sided remembrance being of no benefit. "If the child..." begins the second part: the metaphor of mutual remembrance leading to non-separation. The first two sentences correspond to the earlier mutual remembrance and deep mindfulness; the last two sentences correspond to the earlier "life after life without separation." This means that if the sentient beings of the six realms long for and remember the Tathagata just as the Tathagata compassionately remembers sentient beings, then response and connection between the way and the receiver are established, and sentient beings and the Buddha are non-dual. Therefore, the great monk Daxing of the Gao Qi dynasty said: The teaching of reciting the Buddha's name in four characters—faith and remembrance—should never leave the mind; recitation and reverence should never leave the mouth. At any time, day or night, there will ultimately be no further dwelling in the Saha world. This is the foremost essential practice of Buddha Recitation.

Broadly speaking, this covers both teachers and students, rulers and ministers.

Under "Thus Come One," a question arises: Earlier, when speaking of Buddha Recitation, it referred only to reciting Amitābha, not to reciting all Buddhas. Why does this passage speak of Thus Come Ones of the ten directions?

Answer: There are two meanings. First, it refers specifically to Amitābha alone, because throughout the three times and ten directions there are countless Amitābha Buddhas. The Contemplation Sutra says: From the Golden Buddha Light realm in the lower direction, up to the Brightness King Buddha realm in the upper direction, in between there are countless dust-mote numbers of emanated Measureless Life Buddhas.

Second, it universally refers to all Buddhas of the ten directions, meaning that it is not only my Amitābha Buddha whose compassionate vows are like this—the compassionate remembrance of all Buddhas in the ten directions is likewise the same. This precisely reveals that Buddhas and the Buddha-path are identical. The Avataṃsaka Sutra, in the "Questions About Understanding" chapter, says: The Thus Come Ones of the ten directions all share one Dharma-body, one mind, one wisdom; their powers and fearlessness are likewise the same. The Laṅkāvatāra Sutra, fourth chapter, says: All Buddhas have four equalities—namely, equality of words, equality of speech, equality of body, and equality of Dharma. The Contemplation Sutra says: One who sees Measureless Life Buddha thereby sees the countless Buddhas of the ten directions.

As for "compassionate remembrance," the Samādhi Sutra says: The mind of all Buddhas is great compassion. The object of compassion is suffering beings. When one sees beings undergoing suffering, it is like an arrow piercing the heart, and one wishes to pull them out of their suffering. Therefore, those who seek rebirth should not dwell on their own evil and doubt that the Buddha will not come to receive them. Who would have known that the Buddha's mind is devoted to saving and liberating beings who face suffering in every possible way? How could one willfully give rise to doubt, block oneself off, and willingly resign oneself to the realm of suffering?

Question: Do the two lines "flees away" differ in meaning from the earlier "deliberately forgets" and "meets or does not meet"?

Answer: They are both the same and different. As for sameness: If one does not recite the Buddha's name, one cannot see the Buddha; even if one sees the Buddha, one does not receive the benefit of the Dharma. This is no different from fleeing away—what use is there in remembering him? As for difference: The earlier parable still suggests that beings may sometimes recite, but their recitation is not earnest and their remembrance is not deep, so it is a matter of "meeting or not meeting"; but their remembrance of the Buddha is still of some benefit. In this parable, however, it is fully clear that beings not only forget but also slander the Buddha. Because of their lack of faith, they fall into the three evil paths and endure measureless suffering. Thus, being like one who flees away, their remembrance of the Buddha brings no benefit.

"Stimulus and response produce Buddha"—the child represents the being's stimulus, the mother represents the Buddha's response. "Their paths intersect as non-dual" accords with "they do not contradict." Therefore, under "Gao Qi": That treatise says: For rebirth in the Pure Land, one must have faith. With a thousandfold faith, a thousandfold are reborn; with a ten-thousandfold faith, ten-thousandfold are reborn. If one has faith in the Buddha's name and does not let it leave the mind and mouth, all Buddhas immediately save, all Buddhas immediately protect. When the mind constantly remembers the Buddha, the mouth constantly recites the name, and the body constantly pays reverence—only then is it called deep faith.

△ 2. Matching the Dharma

If sentient beings keep the Buddha in mind and recite the Buddha's name, they will certainly see the Buddha, whether in this life or in the future.

Those whose minds are sentient beings—this distinguishes reciting with the mouth while the mind does not recite. “Recollection” means to hold in memory without forgetting. “Recitation” means to keep the mind fixed on an object. Moreover, at first, when one occasionally forces oneself to remember, this is called recollection; later, when over a long time it becomes familiar and effortless, and one’s mind dwells on the object, this is called recitation. Also, recollection is temporary recitation, the meaning of remembering once; recitation is repeated recollection, the meaning of constant recitation. If it is recollection and recitation in terms of phenomena, then one focuses the mind single-pointedly, with no mixed objects; if it is recollection and recitation in terms of principle, then there is only wondrous enlightened clarity, perfectly illuminating the Dharma realm. The Buddha also has two aspects: first, the phenomenal aspect, which is the three bodies and the ten bodies; second, the principle-nature aspect, which is solely the one true Dharma realm. Furthermore, within phenomenal and principle-based recollection and recitation of the Buddha, each also has two aspects: first, progressive arrangement; second, perfect interfusion. That is, first recollect the manifestation body and reward body, and afterward the Dharma body and so on—this is the phenomenal sequence. Whether three or ten, they are all together in one mind—this is the phenomenal simultaneity. First emptiness, then non-emptiness, and afterward both emptiness and non-emptiness—this is the principle sequence. The Tathāgata-store mind and the Buddha are together recollected in one time—this is the principle perfect interfusion. Question: If there is a Buddha outside the mind, why allow principle-based recollection? Suppose there is no Buddha outside the mind—why use the phenomenal practice? Answer: If there is a Buddha outside the mind, then from my mind’s Buddha, that outer Buddha is formed. The sutra says: “The right knowledge of all Buddhas arises from mental reflection.” Therefore principle-based recollection is necessary. If there is no Buddha outside the mind, then one relies on the Buddha outside the mind to reveal the Buddha of my mind. The sutra says: “When the mind reflects on the Buddha, this mind itself becomes Buddha.” Therefore phenomenal recitation is necessary. If one separates from the two kinds of recitation, phenomenal and principle-based, how can it be called “the mind itself is Buddha”? Question: If the Buddha is precisely the mind, then one should only recite the mind—why must one recite the Buddha? Again, if the mind is precisely the Buddha, then one should only recite the Buddha—why must one recite the mind? Answer: You only cling to the idea that the Buddha is the mind, but do not know that my intrinsic enlightened mind-nature is that ultimate enlightened Buddha. The sutra says: “This mind is the Buddha, with the thirty-two marks.” Therefore it is not wrong to recite the Buddha. Again, you cling to the idea that the mind is the Buddha, but do not know that that ultimate enlightened Buddha is my intrinsic enlightened mind-nature. The sutra says: “All Buddhas enter into the minds of sentient beings.” Therefore it is not wrong to recite the mind. If one recites the mind or Buddha one-sidedly, the meaning is then incomplete. Question: The one true Dharma realm has no dual characteristics in its essence—why maintain inner and outer, mind and Buddha, and recitation? Answer: The Dharma realm is one true whole; originally there is no inner or outer, and it does not belong to Buddha or mind. The Buddha’s own realization is exhaustive, and he knows that sentient beings equally possess it. Wishing to cause sentient beings to awaken, he provisionally divides it into mind and Buddha. The Buddha is the outer object; the mind is the inner object. When the power of recollection and recitation is accomplished, one naturally realizes and knows: the mind has no mind outside the Buddha, the Buddha has no Buddha outside the mind; there is only one Dharma realm, universally interfused and inexhaustible. “Seeing the Buddha before one’s eyes” means not separating from the present aggregates, seeing in concentration, or seeing in a dream. “Seeing the Buddha in the future” means when the reward body ends and the aggregates disintegrate, seeing the Buddha come to welcome one, or seeing within a lotus. And saying “definitely” has two meanings: first, the intertwining of response and stimulus is inconceivable; that is, believing that the mind itself is Buddha, focusing on phenomenal recitation, reciting the Buddha of excellent marks, and thus seeing the reward-body Buddha come and enter my mind. The sutra says: “This mind creates the Buddha; all Tathāgatas come and enter the reflections of all sentient beings.” Second, the original and the initial perfectly unite, naturally and spontaneously; that is, believing that the Buddha is precisely the mind, focusing on principle-based recitation, recollecting the intrinsic Buddha, and thus within one’s own mind seeing the Dharma-body Buddha appear. The sutra says: “This mind is the Buddha; when the mind reflects on the Buddha, this mind is precisely the thirty-two marks.” Here it is not that the Buddha recites sentient beings, because the emphasis is on sentient beings reciting the Buddha.

The recollection of the previous, as the Consciousness-Only texts say: What constitutes recollection? With respect to previously experienced objects, it causes the mind to remember clearly and not forget — that is its nature; to serve as the basis for concentration is its function. It means repeatedly recalling and holding onto previously received objects so that they are not forgotten, and thereby able to bring about concentration. With regard to objects whose essential kind has never been experienced, no recollection arises at all. Even if something was previously experienced but cannot be clearly remembered, recollection likewise does not arise.

Ciyun, the Repentance Master, said: Whenever one goes about various affairs and dealings, yet within the mind does not forget the Buddha — this is called recollection. It is like a person in the world whose mind is bound to an urgent matter: though they go through speech, coming and going, sitting and lying down, and all kinds of tasks, it does not prevent them from secretly recollecting that matter, which remains vividly present. The mind that recollects the Buddha should be like this as well. If one loses the recollection, one gathers it back again and again, and after a long time it becomes second nature, naturally and effortlessly staying in constant recollection.

Furthermore, when one becomes aware that a small unwholesome thought has arisen in the mind, one immediately recollects the Buddha. By the power of the Buddha, the unwholesome thought naturally ceases. If one sees others suffering, one uses the mind of Buddha-recitation to feel compassion for them, wishing that they be free from suffering. Recollecting the Buddha and binding the mind in this continuous way can accomplish all the merits of the Pure Land.

Under “if the matter” above refers to single-minded recollection here. And below, “gathering the faculties in pure recollection” is precisely the *Amitabha Sutra*'s “single-mindedness without confusion” and “one-directional, focused recollection,” and the *Contemplation Sutra*'s “single-minded tying of remembrance.” All of these apply to both the phenomenal and the principle levels. On the phenomenal level, subject and object are engaged; mind and Buddha are clearly distinguished; there is only this one recollection, with no other thought; thought after thought continues without interruption, accomplishing the power of concentration and giving rise to faith. This is what is meant by “by the cause of single-minded Buddha-recitation.” On the principle level, subject and object are one suchness; mind and Buddha are non-dual; there is only this one condition, with no other condition; the recollecting mind is free and at ease, accomplishing the power of wisdom and giving rise to faith. This is what is meant by “though one recollects, there is no one who recollects and nothing recollected.”

Further, the *Commentary on the Universal Gateway* says: If one applies the mind to keeping recollection without interruption, it is called phenomenal single-mindedness. If one understands this recollecting mind and the four natures do not arise, it is called principle single-mindedness. Corresponding to the previous four and five kinds of Buddha-recitation, each one possesses these two recollections, phenomenal and principle. Question: Do the previous four and five gateways and these phenomenal and principle [recollections], both being based on the capable recollector, differ in meaning? Answer: The previous four and five set forth the many skillful means of the Dharma-gateways; these phenomenal and principle are based on the individual practitioner's application of mind. Therefore, within the four and five gateways, both minds are necessarily present, and within the two minds, the four and five are necessarily included — there is no confusion. Question: What is the difference between the phenomenal and principle here and the phenomenal and principle contemplation judged in the previous four and five kinds of Buddha-recitation? Answer: The former separately judges the four and five gateways, each belonging to either phenomenal or principle; this one universally judges the four and five, each and every one together possessing phenomenal and principle. Compared to the former, this is brief; the present is detailed. Hence the difference. However, within these two recollections, though neither may be lacking, there are also those of superior wisdom who focus solely on principle recollection, or those of dull faculties who focus solely on phenomenal recollection, or those of middling capacity who combine principle and phenomenon. All accord with the individual's capacity; there is no need to doubt or obstruct. For the benefit of seeing the Buddha is the same in either case.

“The Buddha also” below. Question: Among the three, the Dharma-body, and among the ten, the body of wisdom and emptiness, and so on — why are they also called phenomenal? Answer: Because they fall within number and quantity — thirty is the number — they therefore belong to the Buddha-body, which is a phenomenal body-form. Question: The *Awakening of Faith* says: If a person single-mindedly recollects Amitabha Buddha, the roots of goodness they cultivate will enable them to see the Buddha. Is this not phenomenal recollection? It also says: If one contemplates the true-suchness Dharma-body of that Buddha and diligently practices, one will ultimately attain rebirth. Is this not principle recollection? Why then is the Dharma [body] not assigned to principle here? Answer: That treatise was speaking in contrast to the reward-body and transformation-body, so it assigned it to principle; here it is in contrast to the One True [Reality], so it is again assigned to phenomenon. This is why the *Mañjuśrī Prajñāpāramitā* Sutra, in explaining the single-practice Buddha-recitation samādhi, first explains the immovable Dharma-realm, the binding of conditions to the Dharma-realm, and so on. The *Great Commentary* also says: In the one Dharma-realm practice, there is not even one.

Question: The ten-body Buddha is unique to the *Avataṃsaka Sutra* and absent elsewhere. How can the present teaching involve recollecting it? Answer: Though the teachings spoken by the Buddhas differ, the thirty bodies are the same. Thus the *Contemplation Sutra* says: All Buddhas, the Tathāgatas, are the Dharma-realm body. This is like Devarāja, who simply recollected the ten-body Buddha. Clear and Cool's *Commentary* and *Notes* also say: As for the Buddha-recitation samādhi, in its general aspect it is one; in its particular aspect, it is the three bodies and the ten bodies, and the cultivation of contemplation differs accordingly. The three bodies: recollecting the Dharma-body, reward-body, and transformation-body Buddha. Within each of the three bodies there are the dependent and the primary, making six contemplations. That is: contemplating the Dharma-nature body and land as the dependent and primary of the Dharma-body; contemplating the reward-body, with lands such as the Lotus Treasury as the dependent and the ten-body oceanic sea of characteristics and so on as the primary; contemplating other pure lands, with water, birds, and trees as the dependent of the transformation-body, and the thirty-two characteristics and so on as the primary of the transformation-body. The ten bodies: recollecting the bodies of vow, wisdom, Dharma-power, retention of intention, birth-and-transformation, majestic power, and Bodhi, merit, characteristics, and adornment. Thus layer upon layer they form Indra's-net realms, entering the gate of Samantabhadra's Buddha-recitation. The details are in the sixty-second fascicle. “Sequential arrangement” means gradual stages. “Perfect interfusion” means a single thought. Those of sharp faculties engage in perfect interfusion; those of dull faculties engage in gradual stages; those of middling faculties are uncertain. Alternatively, the sharp-facultied may go from principle first to phenomenon later; the dull-facultied may go from phenomenon first to principle later. All accord with capacity and convenience; there is no fixed pattern.

“First emptiness” and so on: this is explained provisionally in accordance with this section's four fascicles and three Tathāgata-garbha minds. If one were to match it to the principle of the Dharma-realm within what is recollected, one should say: first the unconditioned principle Dharma-realm Buddha, then the conditioned phenomenal Dharma-realm Buddha, and afterward the principle-and-phenomenon non-obstruction Dharma-realm Buddha. This is because the Dharma-realm and Tathāgata-garbha are one and the same mind, and are spoken of from different sides.

“Question” below: a general resolution of objections. First, resolving the objection that within the two kinds of recollection one may use either one as needed and need not possess both. Second, resolving the objection that if mind is Buddha then in accordance with recollection one [recollects] one and need not be driven on both. Third, resolving the objection that “just this mind is Buddha” results in mind and Buddha both existing. Concerning “seen in concentration”: the *Avataṃsaka Sutra*, fascicle forty-six, says: If there are sentient beings who single-mindedly recollect, the Buddha appears before them, and so on. Fascicle sixty-two says: Dwelling in the Buddha-recitation gate of the self-mastering mind, the Buddha's image appears in accordance with one's own mental delight; dwelling in the Buddha-recitation gate of all objects, one sees the Buddha appear universally in all objects. The *Laṅkāvatāra Sutra* says: The Buddhas have two kinds of empowerment: causing one to enter samādhi — the first — and appearing in person to confer consecration — the second. Bodhisattvas and others, because of these two empowerments, can personally see all Buddhas. The *Contemplation Sutra* says: The characteristics, marks, and radiant light of Amitāyus Buddha pervade the ten directions, and he embraces and never abandons sentient beings who recollect the Buddha. Therefore, in meditation and contemplation, one may always see him. Concerning “seen in a dream”: the *Lotus Sutra* says: If in a dream one sees the Tathāgatas seated on the lion throne, surrounded and expounding the Dharma. The passage on the lowest grade in the *Amitabha Sutra*'s [contemplation] says: This person at the end of life dreams of that Buddha and also attains rebirth. Concerning “seeing the Buddha at the end of the retribution body”: the *Sutra on the Praise of the Merits of the Buddhas* says: If there are those who hear the name of Amitabha, single-mindedly have faith and delight, when their lives end, Amitabha Buddha will stand before them. The *Drum Sound King Sutra* says: If there are those who uphold the name of that Buddha, at the time of death Amitabha Buddha with the great assembly will stand before them and enable them to see. Concerning “seen within the lotus”: the *Contemplation Sutra*, passage on the middle grade of the lowest rebirth, says: Heavenly flowers are blown, and on each flower are transformation Buddhas and Bodhisattvas who receive this person. In the time of a single thought, they are born within a lotus; after six kalpas the lotus opens, and Guanyin and Mahāsthāma Prapta expound the scriptures for them.

Question: Now there are those who single-mindedly recollect the Buddha yet in concentration or dreams still do not see the Buddha; and there are those who recite the Buddha their whole life yet at the time of death still do not attain rebirth in that direction. Why? Answer: Those who single-mindedly recollect the Buddha but do not see the Buddha in concentration or dreams do so because their past karmic obstacles are heavy and their present power of goodness is weak. Moreover, the Buddha has two kinds of blessing: first, if there is no obstruction, he grants manifest blessing, enabling them to see directly; second, if obstructions are heavy, he grants hidden blessing, secretly enabling them to benefit. Thus Samantabhadra says: There are sentient beings in whose minds the Samantabhadra practice arises; at such times I send forth emanations, and all arrive at that place. Even if their obstructions are deep and they do not obtain sight of me, I secretly rub their heads and embrace and protect them, enabling them to succeed. Those who recite the Buddha their whole life yet do not attain rebirth do so because their Buddha-recitation is not sincere and earnest, because they give rise to doubt without firm faith, because they lack the vow for rebirth, and because they cannot cut off craving and attachment.

Question: If present roots of goodness are shallow, they can be increased and cultivated. But if past karmic obstacles are deep and heavy, how can one know this and counteract it? Answer: There are two ways of discernment. First, if within samādhi there are signs of the roots of goodness arising, then one knows that past causes of goodness were planted. What are the signs of goodness arising? Briefly, four kinds are presented. First, the sign of the root of goodness of recollecting the transformation Buddha arising: in the Buddha-recitation samādhi, one suddenly recalls the Buddha's cultivation of the six perfections and ten thousand practices, accomplishing the thirty-two characteristics; the body has excellent radiance, the mind has wisdom, one expounds the Dharma for the benefit of beings, and subdues demons and opponents. When one gives rise to this thought, one produces a mind of reverence and love; one opens and develops samādhi and advances in Buddha-practice. Or in concentration one sees the Buddha's bodily form and gains pure faith and understanding; or in dreams one hears the Buddha expounding the Dharma and awakens to the Buddha-mind. Second, the sign of the root of goodness of recollecting the reward Buddha arising: at the time of Buddha-recitation, one suddenly recalls the Buddha's body of perfect reward, which is entirely accomplished through undefiled merit, with characteristics and radiant light, each one boundless in spiritual powers and wisdom, filling the Dharma-realm, continuously and serenely to the end of future time. When one gives rise to this thought, one's understanding is clear, the concentrated mind is calm and secure, and wholesome thoughts continue. Or in concentration one hears the inconceivable realm of Buddha-Dharma explained, and immediately brings forth immeasurable gates of wisdom; or in dreams one sees the eighty-four thousand wonderful characteristics and immediately brings forth immeasurable merits of vow and practice. Third, the sign of the root of goodness of recollecting the Dharma Buddha arising: during samādhi, one suddenly recalls the Buddha's body of true nature, pure and without characteristics, like empty space, being solely ultimate truth, with no realm of worldly truth, free from birth and death, without action or doing, neither coming nor going, neither decreasing nor increasing. When one gives rise to this thought, the wholesome mind opens and develops, one enters the peace and joy of concentration, penetrates immeasurable Dharma-gates, and causes boundless Buddha-realms to appear. Or in concentration one sees the Buddha with a subtle, wonderful Dharma-body, complete with all characteristics and marks, and immediately awakens, transcending permanence and impermanence while manifesting permanence and impermanence. The Consciousness-Only texts say: The Dharma-body has the five Dharmas as its nature; it is not exclusively the pure Dharma-realm alone that is called the Dharma-body. When one awakens in this way, one opens the wisdom of reality, and samādhi appears before one. Or in a dream one sees the Buddha with all Dharmas in their suchness as his body, and immediately awakens to true suchness as the Buddha — there is no realm that is not the Buddha. The *Great [Prajñāpāramitā]* says: All Dharmas are ultimate reality; all Dharmas in their suchness are precisely the Buddha. Apart from this, there is no other Buddha. When one awakens in this way, the six faculties are purified, and the Dharma-nature appears before one. Fourth, the sign of the root of goodness of recollecting the ten Buddhas arising: in meditation and contemplation, one suddenly recalls the cloud-like bodies of the Buddha in the Dharma-realm — dependent and primary perfectly interfused, true and responsive without obstruction, one and many mutually entering, great and small hidden and revealed, both principle and phenomenon, both person and Dharma, both this and that, both cause and effect, both the nine realms and the Buddha-realm, both the three bodies and the ten bodies. When one gives rise to this thought, one opens and develops inexhaustible wholesome minds, brings forth inexhaustible samādhis, extinguishes layer upon layer of afflictions, and reveals layer upon layer of Dharma-nature. Or in concentration one sees the unobstructed Buddha — in every land, in every atom, appearing in person and expounding the Dharma — and immediately realizes and knows Devarāja's gate of single-thought Buddha-recitation, from which the twenty-one gates are brought forth. Having thus understood, one brings forth the vow of Samantabhadra and practices the practice of Samantabhadra. Or in a dream one sees the Buddha of inexhaustible bodies, expounding the Dharma for the benefit of beings, and immediately awakens and enters the majestic-light Buddha-recitation samādhi, which encompasses inexhaustible samādhis. Having thus awakened, one brings forth the wisdom of Vairocana and accomplishes the realm of Vairocana. The above roots of goodness are all due to the habitual-cause and retribution-cause of Buddha-recitation in past and present lives. (Seeing all characteristics and marks belongs to the manifestation of retribution-cause signs; giving rise to all wholesome minds is all the arising of habitual-cause goodness.)

Second, if within samādhi there are signs of karmic obstacles arising, then one knows that in the past one did not plant roots of goodness. What are the signs of obstruction arising? Four kinds are also presented. First, the sign of the karmic obstacle of torpor and benightedness arising: at the time of Buddha-recitation, one immediately becomes drowsy; one is sunk in darkness, staring blankly, unable to distinguish anything, so that all meditative contemplations cannot be developed. Second, the sign of the karmic obstacle of deluded thoughts and scatteredness arising: when one wishes to cultivate contemplation, though one is not drowsy, one gives rise to false thoughts — one wishes to commit the four grave offenses, the five heinous crimes, the ten unwholesome deeds, and the like, or to break the precepts. These thoughts arise and continue in succession with no pause, and because of this samādhi cannot appear before one. Third, the sign of the karmic obstacle of oppressive evil realms arising: as one is about to enter concentration, though there are no deluded thoughts, there are evil realms — one may see burning or drowning, or hear earthquakes and crashes, or be without head or hands, or fall from mountains or into seas. Such oppression causes fright and terror, and the resolve for the path that has arisen is obstructed and cannot come forth. Fourth, the sign of the karmic obstacle of illness and suffering arising: at the time of Buddha-recitation, though there are none of the above realms, the body suddenly develops various illnesses and hundredfold sufferings, or one is dragged by all kinds of worldly affairs without interruption, and because of this one cannot realize or enter the unborn. The above karmic obstacles are all due to the manifestation of past unwholesome retribution-causes.

Therefore, through these two kinds of signs — wholesome and unwholesome — arising, one can verify whether one's own faculties are wholesome or unwholesome, and can also know whether in former lives one planted goodness or did not plant goodness, committed evil or did not commit evil. Having seen this, one increases and cultivates the wholesome so that it becomes complete, and counteracts and eliminates the unwholesome so that it is removed. How does one counteract and eliminate? Four gates are also presented. First, to counteract and eliminate the obstacle of torpor: one should be taught to recollect the transformation Buddha. Among the thirty-two characteristics, take any one — or take the white-curl characteristic — close the eyes, and contemplate it. If the mind is dim and dull so that the visualized image does not form, one should face a dignified image of the Buddha and use it as the object of contemplation. If it is still unclear, open the eyes to look, then close them again. When one observes thus, the mind's eye opens and clears, and this obstacle is broken; there is no more deep sleep. Second, to counteract and eliminate the obstacle of deluded thoughts: one should be taught to recollect the reward Buddha. All the ten powers, the four fearlessnesses, the eighteen exclusive Dharmas, samādhi and liberation, all-knowledge, inconceivable immeasurable merit, the universal manifestation of physical forms for the benefit of all, and the spiritual transformations that subdue demons and outsiders — when one recollects the Buddha's wholesome Dharma-merits thus, all evil mental and mental-associate Dharmas naturally dissolve. Third, to counteract and eliminate the obstacle of evil realms: one should be taught to recollect the Dharma Buddha. The Dharma Buddha is equal Dharma-nature, empty and quiescent, unconditioned, without any form or characteristic. Since there is no form or characteristic, how can there be oppressive realms? Because realms are empty, this obstacle is counteracted and eliminated. Fourth, to counteract and eliminate the obstacle of illness and affairs: one should be taught to recollect the ten Buddhas. By relying on the Buddha's Bodhi, majestic power, sustaining power, and original-vow merit, one is not dragged and entangled by worldly affairs. By relying on the Buddha's merit, characteristics, marks, and adornment, and the body born of intention, one is not afflicted by any illness or suffering. Recollecting the Buddha's Dharma-body as being like empty space, according to one's power of wisdom, one responds and transforms everywhere. This is unlike sentient beings' bodies of affliction and aggregates, tormented by the eight sufferings, bound by worldly affairs like a silkworm making its cocoon, with no day of escape. When one recollects thus, this obstacle is immediately extinguished. Thus one knows that by keeping the mind on Buddha-recitation, vast and great merit is accomplished without exception, and deep and heavy karmic obstacles are extinguished without exception.

Question: When one recites the Buddha and the Buddha appears, may there also be Māra? May the roots of goodness produced by Buddha-recitation also be produced by Māra? Answer: The Buddha has the power of spiritual penetration, the power of majestic virtue, and the power of original vow. Within the great radiant light, there are certainly no Māra affairs. But if one's past obstructions are deep and heavy, or if one does not apply the mind well, Māra may possibly arise, and one must discern and recognize this. The scriptures and treatises set forth two [criteria]. First, if the manifested characteristics and marks do not accord with the scriptures, this is a Māra affair. Second, if they do not accord with one's own original practice, this is a Māra affair. As for the arising signs of roots of goodness — whether made by Māra or not — there are also two ways to discern. First, in terms of the duration or brevity of mental objects: if this seeing of the Buddha, hearing the Dharma, and so on is the arising of roots of goodness, then the retribution-cause object appears only briefly and then fades, while the habitual-cause wholesome mind continues without interruption. If it is made by Māra, then the retribution-cause object does not vanish for a long time, or after fading comes again to disturb; the habitual-cause wholesome mind arises only briefly and then ceases, or suddenly changes into unwholesome thoughts. Second, in terms of the lightness or heaviness of afflictions: if, when wholesome signs arise, they cause the mind-consciousness to become disturbed, afflictions to increase in weight, and many hindrances to arise that harm the concentrated mind, all of these belong to Māra's doing. If, after wholesome signs appear, though one has not yet realized meditative concentration, the body and mind are bright and pure, wholesome thoughts open and develop, and afflictions are light and slight; or if samādhi opens and penetrates, the body and mind are happy, inner and outer are peaceful and secure, the complexion is radiant, afflictions are still, and merit is lofty — this is the sign of wholesome arising. If one is not yet clear about what is false and what is true, one should apply two methods to counteract them. First, the method of stopping: deeply enter samādhi, single-mindedly recite the Buddha, and regarding whatever signs appear, know them all to be deceptive and false. Simply keep the mind even and abide in concentration, neither grasping nor rejecting. When one calms the mind thus, [thoughts] do not arise. At the time of discrimination, if it is a sage's realm, the power of concentration will deepen further, and wholesome signs will accord with the Dharma. If it is a Māra realm, the manifested signs will soon destroy themselves; even if they arise, they will not accord with the Dharma. Second, the method of contemplation: contemplate the true-empty Dharma-realm, recollect the empty-space Dharma Buddha, examine the manifested signs, and find no place where they arise. Because signs are empty and quiescent, mental thoughts are also quiescent. Know that the Māra-realm is suchness and the Buddha-realm is suchness. Apart from true suchness, there is not a single Dharma-mark. With such contemplation, the Buddha-Dharma will naturally appear before one, and Māra-realms will naturally dissolve. Nevertheless, encountering Māra in Buddha-recitation is also one in ten thousand. This is because those who cultivate pure karma possess three powers: first, the power of recollection; second, the power of the inherently possessed Buddha-nature; third, the power of the Buddha's embrace. How could evil Māras then find an opportunity to disturb and harm them? Thus the *Sutra on the Praise of the Merits of the Buddhas* says: If there are those who hear the name of Amitabha, Amitabha Buddha stands before them, and Māra cannot destroy their mind of correct enlightenment. Therefore, one should simply recite the Buddha with one mind and not doubt.

“And saying ‘certainly’ below” resolves doubts and objections. An objection: The Tathāgata comes from nowhere and goes nowhere. How can there be a Buddha appearing before one? Therefore this is resolved by saying: For two reasons, the Buddha is certainly seen. First, in terms of the other Buddha: the true Dharma-body Buddha originally has no birth or death; from truth he arises in response, and this does not prevent coming and going. Therefore, when the mind is pure, the Buddha appears; when the mind is defiled, the Buddha disappears. It is like water being clear and the moon coming; water being turbid and the moon vanishing. Second, in terms of one's own Buddha: the originally enlightened mind-Buddha originally has no coming or going. Depending on whether there is enlightenment or non-enlightenment, its manifestation or concealment is not prevented. Therefore, when the mind is deluded, the Buddha is hidden; when the mind is awakened, the Buddha is manifest. It is like a mirror covered in dust and its light dimmed; a mirror clean and its light bright. “Within this” below also resolves a doubt. An objection: In the above two analogies, both contain the idea of the Tathāgata's mindfulness of sentient beings. Why then does the conclusion say that there is no Buddha-mindfulness [directed toward beings]? Therefore this is resolved by saying: Sentient beings lack faith and vow. Hence the repeated contemplation and encouragement. The Buddha's mindfulness of sentient beings is the Buddha's own vow; what need is there to speak of it?

Next, the second section on attaining the fruit: first, the Dharma exposition.

Not far from the Buddha, one naturally attains the opening of the mind without needing skillful means.

The first sentence continues from the preceding discussion of cultivating the cause. The next two sentences directly clarify the characteristics of realizing the fruit. "Not far" means: in the present seeing, when one contemplates in terms of phenomena, one sees the Buddha as other—first the Buddha with physical form and marks, then the true Buddha of the Dharma-body; when one contemplates in terms of principle, one sees the Buddha as oneself—first the Buddha of partial realization and awakening, then the Buddha of ultimate awakening. In the seeing of the future, when one contemplates in terms of phenomena, one sees the Buddha as other—first the manifested Buddha, then the reward-body Buddha; when one contemplates in terms of principle, one sees the Buddha as oneself—first the Buddha of inherent enlightenment, then the Buddha of wondrous enlightenment. Therefore it says "not far from the Buddha." "Without resorting to skillful means": in terms of phenomena, the practice of Buddha Recitation is itself the supreme and extraordinary skillful means—why rely on other skillful means to help manifest our own true nature? In terms of principle, Buddha Recitation is itself reciting the mind; mind and Buddha are without difference, self and other are non-dual—how could one set aside the self-Buddha of mind-only and rely on an other-Buddha outside the mind as a skillful means? "Naturally attaining the opening of the mind" means: with the mind of Buddha Recitation, entering the Buddha's knowing and seeing, perfectly fulfilling Enlightenment, returning to nothing attained. In terms of phenomena, the fruit of Buddhahood is realized and attained; in terms of principle, the essence of awakening is perfectly revealed. What one attains is simply seeing Amitābha—why worry that one will not awaken?

Under the first sentence, it is briefly pointed out. Under "not far," it is explained in detail. As for "present before them" and the rest, a question is raised: If they already saw the Buddha above, why does it now say that they are not far from going to him? Therefore this explanation says: The seeing of the Buddha above refers to the manifested form as a trace; this going to the Buddha refers to the ultimate Dharma body in its wonderful reward aspect. Thus the two are not contradictory. Alternatively, because they see the Buddha, sentient beings and the Buddha are together in one place, like a form and its shadow, not separated or far apart.

△2. Explanation through Analogy

Just as a person who handles incense takes on the fragrance of incense, this is called "Adorned with the Light of Fragrance."

The first two lines give an analogy. In terms of the Dharma: one's body draws near the Buddha's body, and one's mind opens to the Buddha's mind. This corresponds to the analogy in which a person becomes suffused with fragrance, so that their body too carries the scent. The next two lines state the name. It means that by the fragrance and light of the Tathagata's Dharma-body, one adorns the Tathagata of one's own inherently enlightened mind. Just as the Avatamsaka Sutra uses sandalwood, agarwood, and the like to symbolize the fragrance of the bodhi mind, so here too the precious fragrances of humans and devas symbolize the fragrance of the Tathagata's Dharma-body merit.

The section "Dharma" and what follows. If we speak directly in terms of the Dharma, it means the fragrance of the name of Buddha Recitation, the fragrance of drawing near the Buddha's body, and the fragrance of opening the Buddha's mind — this is what the Elder Fragrance-Seller meant by "the fragrance of arousing the aspiration to enlightenment and reciting the Buddha's name."

In the analogy, as below. The *Awakening of Faith* says: Just as ordinary clothing has no fragrance in itself, yet if someone perfumes it with incense, it takes on a fragrance. In the same way, the defiled dharmas of ignorance have no pure karma in themselves, but through being perfumed by Suchness, they produce pure function. The "defilement of ignorance" means the intrinsic enlightenment — the Buddha-nature — is hidden within the shell of ignorance. That treatise speaks of the Tathāgata-garbha mind while still bound in affliction; this sutra's analogy reveals the Tathāgata-garbha mind once freed from affliction, and so it says "the mind opens." This means the mind opens and becomes Buddha because one draws near the Buddha — just as the body becomes pure and fragrant because it is anointed with incense.

If one were to set up a syllogism according to the characteristics-school: "Buddha Recitation is the subject; the opening of the mind is the thesis; the reason is that one is not far from the Buddha; therefore the same example is the person who has been perfumed by incense." "The person perfumed by incense is the subject; having fragrant light and adornment is the thesis; the reason is that one has been perfumed by incense; therefore the same example is Buddha Recitation."

"The emergence of the name" means the emergence of the name of the samādhi — it is also the name of a Dharma-gate.

As the *Avataṃsaka Sutra*, in the seventy-eighth fascicle, says: Just as white sandalwood, if applied to the body, can dispel feverish affliction and bring coolness — so the fragrance of the aspiration to enlightenment can dispel the feverish afflictions of greed, hatred, and delusion, and bring one to perfect the coolness of wisdom. Again, as the black sandalwood incense of the heavens, if one burns a single ounce, it perfumes a thousand worlds — so the fragrance of the aspiration to enlightenment, in a single moment of merit, perfumes the entire Dharma-realm.

Again, the wheel-turning king has a sandalwood treasure called Elephant Store; if this incense is burned, the king's four kinds of troops all rise into the air — so the fragrance of the aspiration to enlightenment, once aroused, causes all roots of goodness to transcend the three realms forever. Again, as the pārijāta tree, whose bark's fragrance no flower's fragrance can match — so the fragrance of the great vows and merits arising from the tree of the aspiration to enlightenment cannot be matched by the five-fold Dharma-fragrance of any of the Two Vehicles. Again, as the pārijāta flower, which in one day perfumes clothing so that even jasmine and other flowers, though perfuming for a thousand years, cannot match it — so the fragrance of merits perfumed throughout one lifetime by the flower of the aspiration to enlightenment cannot be matched by the undefiled merits of the Two Vehicles, though perfumed for a hundred thousand kalpas.

As for human and heavenly incense, the *Avataṃsaka* says: Among humans there is an incense called Elephant Store, which arises from the fighting of dragons. If one burns a single pellet, it rains fragrance for seven days. If one encounters it, one's body becomes golden. If beings smell it, they are happy for seven days, free of all illness. From Mount Malaya comes sandalwood incense called Ox-Head; if applied to the body, fire cannot burn it. In the ocean there is an incense called Unconquerable; if applied to conch shells and drums, when their sound goes forth, enemy armies all retreat. By the Anavatapta Lake there grows agarwood called Lotus Store; if one burns a single pellet, it perfumes all Jambudvīpa, and those who smell it are freed from sin and their precepts become pure. In the Snow Mountains there is an incense called Aruṇa; whoever smells it is freed from all defilements. In the realm of the rākṣasas there is an incense called Ocean Store; when the wheel-turning king burns it, the king and his four armies all rise into the air. Among the deities of the Good Dharma Heaven there is an incense called Pure Adornment; if one burns a single pellet and perfumes with it, it causes all the gods to think upon the Buddha. In the Yāma Heaven there is an incense called Pure Store; if burned and perfumed, the gods of Yāma Heaven gather at the palace of the Heaven King and listen to the Dharma together. In the Tuṣita Heaven there is an incense called Śatāgiri; if one burns a single pellet, it rains down all manner of offerings to make offerings to all Buddhas and Bodhisattvas. In the Heaven of Transformation of Bliss there is an incense called Stealer of the Mind; if one burns a single pellet, for seven days it rains down all manner of adornments.

The *Qingliang Commentary* notes: First, it illustrates the fragrance of the aspiration to enlightenment; next, the fragrance of patience, which the fire of anger cannot burn; third, the fragrance of effort, which causes enemy armies to retreat; next, five in order are the five-fold Dharma-body fragrance: fourth, the precepts-fragrance, as can be known; fifth, the concentration-fragrance, attaining the samādhi of freedom from defilement; sixth, the wisdom-fragrance — that the king and his four armies all rise into the air means wisdom realizes emptiness; seventh, the liberation-fragrance — the mind thinks upon the Buddha, and so is freed from the five desires; eighth, the knowledge-and-vision-fragrance — clouds gather to listen to the Dharma, because it is knowledge and vision; ninth, the fragrance that accords with the Dharma-realm — Śatāgiri has one name and four meanings, and here the salty one should be used, as the fragrance resembles salt; tenth, the fragrance that forgets both the perceived and the perceiver, and so is called "Stealer of the Mind."

Now the Dharma-body fragrance of the Buddha, possessing all merits, is likewise just so.

△2. Briefly describing one's own spiritual practice, in two parts: first, self-benefit.

In my original ground of practice, through the mind of Buddha Recitation, I entered the realization of non-arising.

The root cause is the cause; non-arising is the fruit. The next phrase encompasses the fruit and includes the cause. "Mind" here describes one's own Buddha Recitation—it is not recitation done with discriminating consciousness, but rather the six sense faculties all gathered in, reciting with a unified, undisturbed mind. "Entering" means realizing. "Patience" means wisdom. "Non-arising" refers to the principle of true nature. When the wisdom-mind peacefully abides in this principle of non-arising, it is called the Patience of Non-Arising. Qingliang's commentary says: if we speak of patiently accepting the principle of non-arising, then it is the patience of non-arising; if we speak of the wisdom of non-arising and the non-arising of afflictions, then non-arising itself is patience. The Dharma-nature of non-arising is without distinction from beginning to end; but in realizing and entering the Dharma-patience, the stages differ. The third gradual stage in the Surangama Sutra says: This person immediately attains the Patience of Non-Arising and the power of faith. The Yindu Sutra says: With the dharma of non-arising patience, one can purify the first Stage of Joy and attain the great fearless and secure place. It is said that the bodhisattva generates this thought: Because I have already abided in non-arising patience, I generate a peaceful mind; in order to lead others to abide in non-arising patience, I give rise to a comforting mind. The Renwang Sutra says: Bodhisattvas of non-arising patience are those known as Distant, Immovable, and Contemplative Wisdom. "Distant" is the seventh Stage of Far-Reaching Practice; "Immovable" is the eighth stage; "Contemplative Wisdom" is the ninth stage of Good Wisdom. Thus we know that this patience begins at the third gradual stage and ends at Equal Enlightenment. Here it is discussed specifically in terms of Equal Enlightenment, because Dashizhi occupies the position of the one who will succeed to Buddhahood. The preceding line concerns what can be cultivated and realized; this line concerns what is understood and realized. It means that with true and pure mindfulness, one eliminates false and deluded turbid thoughts; when inner thoughts do not arise, outer objects naturally become still; inner and outer dharmas are empty, and all is non-arising. The Renwang Sutra says: When all dharmas are empty, one attains non-arising patience. Furthermore, non-arising patience can also be called non-ceasing patience and non-abiding patience. The Avatamsaka Sutra says: One who has non-arising patience does not see even the slightest dharma arise, nor does one see even the slightest dharma cease. Why? If there is no arising, there is no ceasing; if there is no arising and ceasing, there is no place of abiding. Now, by reciting the Buddha of the Transformation Body, one realizes the wisdom of the empty Tathagatagarbha, called entering the Dharma-Patience of Non-Arising. By reciting the Buddha of the Reward Body, one realizes the wisdom of the non-empty Tathagatagarbha, called entering the Dharma-Patience of Non-Ceasing. By reciting the Buddha of the Dharma Body, one realizes the wisdom of both the empty and non-empty Tathagatagarbha, called entering the Dharma-Patience of Non-Abiding. This is also to mention one and encompass the rest. If one only cultivates patience of non-arising, the lesser sages also have it—how could it suffice as the profound and mysterious patience of Equal Enlightenment?

[Note] The six sense faculties are fully collected: the outflowing [mind] is turned back and unified, and the six functions no longer operate. "Single-mindedness without distraction": relying on the one storehouse-mind, no other thoughts arise. "Recollection": the mind is that which recollects, the Buddha is that which is recollected; "recollection" spans both the recollecting and the recollected, [i.e.] the forbearance-wisdom. No explanation of the text. In the Qingliang Commentary, fascicle lower, the [sub]commentary says: "Forbearance of non-arising" has two meanings: first, both principle and wisdom are clarified together; second, it is stated solely with respect to wisdom, which again has two [aspects]: first, wisdom is non-arising, namely non-discriminating wisdom, whose essence is free of thought and deliberation; second, afflictions are non-arising, because false thinking does not arise. Above "non-arising Dharma," the stage is assigned. Below the preceding phrase, the reason for attaining forbearance is set forth. Further, below "non-arising," it is explained in terms of the specific characteristics. "If non-arising" and so on: in full it says: if non-arising, then no cessation; if no cessation, then no exhaustion; if no exhaustion, then free of defilement; if free of defilement, then without differentiation; if without differentiation, then without location; if without location, then still and calm; if still and calm, then free of desire; if free of desire, then non-activity; if non-activity, then no vow; if no vow, then no dwelling; if no dwelling, then no going, no coming. Non-arising, no coming, free of desire, non-activity, no vow are Emptiness; no cessation, no exhaustion, no going are Not-Emptiness; free of defilement, without differentiation, without location, still and calm, no dwelling are both Emptiness and Not-Emptiness. Below "now recollection," the correlation is explained, as can be known. Below "this also," it removes objections. The objection runs: since there are forbearances such as no-cessation, why is there only non-arising? The reply: this has two senses: first, citing the general to encompass the specific, it is called non-arising; second, taking the first to encompass the later, only the principle of non-arising is indicated, while in reality it possesses all forbearances. Below "if only," it likewise removes objections. The objection runs: if it is limited solely to the principle of non-arising and does not include no-cessation forbearance and the rest, what fault is there? The reply: the forbearance of equal enlightenment lies in no-cessation and the rest; therefore it is not shallow or proximate. If it were only non-arising, the Small Vehicle also realizes it; how could it be profound and mysterious?

Second, benefiting others.

Here in this world, they gather those who practice Buddha Recitation and guide them to the Pure Land.

This realm is the Saha world, a world of suffering. The Pure Land is the Land of Peace and Nourishment, a land of joy. "Embrace" means to hold and to receive. During life, through the power of majestic blessing, one is kept from retreating in one's mindfulness; at the time of death, through the power of vows, one is received and guided, so that one may attain rebirth there. "Return" means to go back. This realm is a lodging house for travelers; that land is one's homeland. It is like a person who has journeyed far on business and has not yet been able to return; now, meeting a relative or friend who points out the road, one quickly returns home. The one who embraces belongs to Shizhi; the one embraced belongs to the practitioner. "Embrace" applies to both; the meaning of "return" also applies to both. The one who returns is the practitioner; that to which one returns is the Pure Land; "return" likewise includes both the ability to return and that to which one returns, along with the practice of Buddha Recitation. There are five Dharma methods by which one sees the Buddha of the five lands: those who practice Buddha Recitation by recollecting and imagining an external object of focus are reborn in the Land of Transformation; seeing the Transformation-body Buddha and gathering the object of focus back into the mind in Buddha Recitation, one is reborn in the Land of Inferior Enjoyment; seeing the Inferior Enjoyment-body Buddha and having mind and object merge with each other in Buddha Recitation, one returns to the Land of Superior Enjoyment; seeing the Superior Enjoyment-body Buddha and having both mind and object extinguished in Buddha Recitation, one is born in the Land of Dharma Nature; seeing the Dharma Nature-body Buddha and practicing perfectly pervasive, inexhaustible Buddha Recitation, one returns to the Land of the Dharma Realm Without Obstruction. The person who sees the Buddha of the Dharma Realm Without Obstruction-body is the recipient of the teaching. Because such a person fully possesses the three wondrous wisdoms of hearing, reflection, and cultivation, and because such a person is equipped with the three provisions of Faith, Vow, and Practice, only then is one called a practitioner of Buddha Recitation. Question: Suppose someone commits the five heinous acts and the ten evil deeds, and yet also possesses the wisdom of the three provisions—can such a person be born in that land? Answer: Though one has various faults, if toward that Buddha Land one has Faith, Practice, and Vow, one is also called a vessel. This is as in the three grades and nine classes, namely the lower grade of the lower class. Question: How long should one practice Buddha Recitation to be able to see the Buddha and be born in that land? Answer: It varies according to the individual and is not fixed: some practice for their whole life, some for ninety days, some for seven weeks or one week, some for ten days or one day, some for ten recitations, or even one recitation. But if one can simply recite the name, one will certainly see the Buddha. How much more so, since Amitabha's original vows and Shizhi's embrace and reception are present—how could one who practices Buddha Recitation fail to be born in that land?

This world is characterized by suffering, while the Pure Land is characterized by bliss. This world possesses the eight sufferings: the suffering of birth, dwelling in the womb like a prison; the suffering of aging, with its misery and frailty; the suffering of illness, with its pain and affliction; the suffering of death, with the sorrow of separation; the suffering of being separated from what one loves; the suffering of meeting with what one hates; the suffering of not obtaining what one seeks; and the suffering of the five aggregates burning fiercely. In that land, however, beings are born transformed from lotus flowers, so there is no suffering of birth; temperature does not change, so there is no suffering of aging; the body is free from分段生死, so there is no suffering of illness; lifespan is immeasurable, so there is no suffering of death; there are no parents, wives, or children, so there is no suffering of separation from loved ones; the gathering of superior beings means no suffering of meeting with the hated; whatever one desires comes naturally, so there is no suffering of not obtaining what one seeks; and contemplating emptiness and stillness means no suffering of the five aggregates burning fiercely. The Repentance Master Ciyun said: Not encountering the Buddha, not hearing the Dharma, being entangled with evil friends, harassed by hordes of demons, subject to rebirth, falling into evil realms, worldly conditions obstructing the path, short lifespan, regression in practice, and difficulty in accomplishing anything even after countless kalpas—these are the ten kinds of suffering in the Saha world. Constantly encountering the Buddha, constantly hearing the Dharma, meeting with sages and worthies, being free from demonic affairs, ending rebirth, absence of evil realms, favorable conditions aiding the path, immeasurable lifespan, entering the company of those assured of enlightenment, and completing one's practice in a single lifetime—these are the ten kinds of bliss in the Land of Peace and Nurture.

Regarding the meaning of refuge, the Qingliang Zhenyuan Commentary asks: Why are beings not born in the Lotus Treasury but instead in Ultimate Bliss? The answer has four meanings: First, because of karmic connection—Amitabha's vows are profound and he particularly receives beings of the Saha world. Second, to make sentient beings' reliance single-minded—for if it were said that all ten directions are wonderful, beginners would be confused and have nothing to rely upon. Third, because it is not apart from the Lotus Treasury—Ultimate Bliss is one hundred thousand koṭis of lands away from here, yet it is still within the Lotus Treasury, on its thirteenth layer, not going beyond the seed of lands. Fourth, because it is the original teacher—thus the sutra says: "Some see the Buddha of Immeasurable Life, surrounded by Avalokiteshvara and others." Since it praises the virtues of the original honored one Vairocana, how could this not be the original teacher manifesting under different names? In terms of phenomena, one goes from this world to that world and sees Amitabha dwelling in Ultimate Bliss. In terms of principle, one returns from non-enlightenment to original enlightenment and sees one's own nature dwelling in the mind-only.

Question: Since all dharmas are mind-only, why do we see that this land and that land have suffering and bliss, and that beings come and go? Answer: The land having suffering and bliss is the mind's characteristics being defiled or pure. Beings having coming and going is the mind's nature being deluded or enlightened. Such defilement and purity, delusion and enlightenment, never depart from the Dharma realm, hence it is said: outside the mind there are no dharmas. The Laṅkāvatāra Sutra also says: If everything is mind, where does the world abide? For what reason do we see the great earth, and beings coming and going? Like a bird traveling through empty space, going according to discrimination. Without reliance and without abiding, it moves as if treading on ground. Beings are also like this, roaming through their own minds according to false discrimination, like a bird in empty space.

Regarding hearing, thinking, and cultivating: hearing the Buddha's name explained is the wisdom of hearing; remembering and holding it in mind is the wisdom of thinking; maintaining mindfulness without forgetting is the wisdom of cultivation. The Buddha-bhūmi Śāstra says: Bodhisattvas traverse the three wonderful wisdoms and go back and forth to the Pure Land. The explanation says: Through hearing, thinking, and cultivating, one enters the Pure Land. Therefore, those who recite the Buddha's name must possess the three wisdoms. Regarding faith, vow, and practice: hearing the gate of Buddha Recitation and having no doubt is called faith. Having faith and then understanding, with the mind giving rise to joyful desire, is called vow. Having vowed and then reciting, with the mind diligent and vigorous, is called practice. The Amitabha Sutra says: If there are those who have faith, they should make vows and hold fast to the name.

As for "though having various faults" and so on: The Guanjing Chao says: Ordinary beings of this land with much karma belong to the group of wrong certainty. Those who have aroused the mind and practice but have not yet attained non-regression belong to the group of uncertainty. Those who have attained non-regression belong to the group of right certainty. If born in the Land of Peace and Nurture, regardless of high or low—why is this? Even the five rebellious criminals, with ten recitations at the end of life, attain rebirth and also attain non-regression, becoming established in the group of right certainty. From this we know that the ten recitations of a criminal make one a vessel. This conversely shows that worldly people, though practicing many good deeds, if they lack faith, vows, and practice toward that Buddha land, are also called non-vessels.

Regarding the three grades and nine levels: If one arouses the bodhi mind, deeply believes in cause and effect, does not slander the Three Jewels, greatly cultivates merit, single-mindedly recites Amitabha, and vows to be born in that land, the true Buddha comes to welcome them, they sit on a seven-jeweled lotus, dwell in non-regression, with wisdom and valor, and supernatural powers—this is called the superior grade. If one also practices benefiting others, arousing the bodhi mind, deeply believing in cause and effect, not slandering the right Dharma, cultivating a little merit, single-mindedly reciting the Buddha's name, dedicating and vowing to be born, a transformed Buddha comes to welcome them, they sit within a lotus, are born in that land, dwell in non-regression, with merit and wisdom—this is called the middle grade. If one practices only self-benefit, arousing the bodhi mind, also believing in cause and effect, not slandering the right Dharma, not committing the five rebellious acts, though lacking merit, single-mindedly reciting the Buddha's name, whether ten recitations or one, at the end of life they dream of that Buddha and also attain rebirth, with merit and wisdom—this is called the inferior grade.

If one lacks the two kinds of beneficial practice: If for seven days and seven nights one bows and recites the Buddha's name, with the three minds—sincere mind, profound mind, and the mind of dedication and vow—the six recollections—Buddha, Dharma, Sangha, heaven, giving, and precepts—reading sutras and understanding their meaning, deeply believing in cause and effect, upholding precepts and benefiting beings, arousing the mind and making vows, dedicating and seeking rebirth—this is the cause—then the true Buddha and transformed Buddhas come to welcome them, they ride a vajra platform, and immediately the lotus opens, they see the Buddha and hear the Dharma, awaken to the acceptance of non-arising, and receive prophecies from all Buddhas—this is the fruit. This is called the highest level of the superior grade. If for five days and five nights one single-mindedly recites the Buddha's name, does not slander the Three Jewels, skillfully understands the meaning, deeply believes in cause and effect, upholds precepts and propagates the Dharma, arouses the great mind and vows, dedicates and seeks rebirth—this is the cause—then the true Buddha and transformed Buddhas come to welcome them, they ride a purple-gold platform, after a night the lotus opens, they see the Buddha and hear the Dharma, after seven days they attain non-regression in bodhi, and in one small kalpa they attain the acceptance and prophecy—this is the fruit. This is called the middle level of the superior grade. If for seven days or five nights one sincerely recites the Buddha's name, does not slander the Three Jewels, deeply believes in cause and effect, upholds precepts and benefits beings, arouses the great mind of the path, dedicates and seeks rebirth—this is the cause—then the true Buddha and transformed Buddhas come to receive them, they sit on a golden lotus, after one day and one night the lotus opens, within seven days they see the Buddha, after twenty-one days they hear the Dharma, and after three small kalpas they dwell on the Ground of Joy—this is the fruit. This is called the lowest level of the superior grade. These three levels are the subdivision of the former superior grade, with the practice of benefiting others. If for three days and three nights one bows and recites the Buddha's name, upholds various fasting precepts, arouses the mind and makes vows, dedicates and seeks rebirth—this is the cause—then the true Buddha comes to guide them, they ride a lotus platform, are born in that land, the lotus immediately opens, they hear the Dharma of the Four Noble Truths, and attain the fruit of Arhatship—this is the fruit. This is called the highest level of the middle grade. If for one day and one night one recites Amitabha, upholds the eight precepts and ten precepts, arouses the mind and makes vows, dedicates and seeks rebirth—this is the cause—then the true Buddha comes to guide them, they sit on a seven-jeweled lotus, after seven days it opens, they attain the fruit of stream-entry, and after half a kalpa they become Arhats—this is the fruit. This is called the middle level of the middle grade. If for one day or one night one single-mindedly recites the Buddha's name, is filial and compassionate, and at the end of life meets a good teacher who instructs them in the Pure Land Dharma—this is the cause—then at death they sit on a lotus and are born there, after seven days they hear the Dharma and attain stream-entry, and after one small kalpa they become Arhats—this is the fruit. This is called the lowest level of the middle grade. These three levels are the subdivision of the former middle grade, with only self-benefiting practice. If one does not slander the right Dharma but also commits various evils, at the end of life hears the sutra's name, recites Amitabha for half a day or half a night—this is the cause—then a transformed Buddha comes to guide them, they sit on a jeweled lotus, after forty-nine days the lotus opens, they hear the Dharma, arouse the bodhi mind, and after ten small kalpas enter the first ground—this is the fruit. This is called the highest level of the inferior grade. If one breaks precepts and steals, but does not slander the Three Jewels, at the end of life hears the Pure Land Dharma and recites the Buddha's name for one hour or one quarter—this is the cause—then a transformed Buddha comes to guide them, they sit on a lotus, and after six kalpas the lotus finally opens, they hear the Dharma and arouse the mind—this is the fruit. This is called the middle level of the inferior grade. If one commits the five rebellious acts and ten evils, but also does not slander the right Dharma, at the end of life hears the Buddha and sincerely recites ten times, or even once—this is the cause—then at death they see a golden lotus, and after twelve great kalpas the lotus finally opens, they hear the Dharma of ultimate reality, and arouse the unsurpassed mind—this is the fruit. This is called the lowest level of the inferior grade. These three levels are the subdivision of the former inferior grade, without the two kinds of beneficial practice.

Question: The Larger Sutra says: "Only excluding the five rebellious acts." The Contemplation Sutra says: "The five rebellious acts attain rebirth." How do these two meanings reconcile? Answer: The Larger Sutra says: "Only excluding the five rebellious acts and slandering the right Dharma." Thus we know that those who commit the five rebellious acts and also slander the Dharma are the ones excluded. If they do not also slander, they are not necessarily excluded. This is because slandering means lack of faith, and lack of faith means no rebirth. This is what is meant by "doubt means the lotus does not open." The Contemplation Sutra only speaks of the five rebellious acts, not slandering the Dharma. Thus we know that even with the five rebellious acts, if one does not slander the Dharma, one will certainly attain rebirth. If one also slanders, one will not be born. This is because faith means no slandering, and no slandering means the lotus opens. This is what is meant by "faith means definite rebirth."

Regarding the inferior grade and inferior level: This refers to the inferior level within the inferior grade, not the middle or superior. Question: The Larger Sutra's three grades purely explain good practices and do not include evil people, only matching the first six levels of the Contemplation Sutra. Why then are the inferior grade matched with the inferior levels here? Answer: There are three meanings: First, in terms of practice, although good and evil differ, the rank and level are exactly the same—three times three makes nine. Here we take the rank, not the practice. Second, the inferior grade and inferior level share the same ten-recitation practice. Third, those who commit the five rebellious acts and ten evils but do not slander are also included among the good people of the inferior grade. Therefore the Larger Sutra says: "Hell-beings, hungry ghosts, and animals are also born in my land." Those who fall into hell—are they not the five rebellious ones? If the inferior grade does not include them, in which grade would they be placed?

Regarding "holding for one's entire life": The Larger Sutra says: "Single-mindedly and exclusively recite the Buddha of Immeasurable Life." Thus we know this means holding for one's entire life. Regarding ninety days: The Pratyutpanna Samādhi Sutra says: "For ninety days, constantly walking and standing, single-mindedly focusing, in that samādhi one sees Amitabha." The Mañjuśrī Prajñā Sutra says: "For ninety days, sitting upright facing west, single-mindedly reciting the Buddha, one accomplishes samādhi." Regarding forty-nine days: The Mahāsaṃnipāta Sutra says: "If one single-mindedly recites the Buddha for forty-nine days, one sees the Buddha in this very body." Regarding seven days: The Amitabha Sutra and Contemplation Sutra both say: "From one day to seven days, one attains rebirth." Regarding ten days: The Drum Sound King Sutra says: "Upholding the Buddha's name for ten days and ten nights, eliminating scattered thoughts, one will certainly see the Buddha." The Larger Sutra says: "One who single-mindedly and constantly recites for ten days and nights without interruption will certainly be born in my land at the end of life." Regarding one day: The Larger Sutra says: "One who single-mindedly focuses on me, even for just one day and night without interruption, will certainly be born in my land." Regarding ten recitations: The Contemplation Sutra says: "That person, pressed by suffering, has no time to recite the Buddha; with ten recitations of the Buddha's name, they attain rebirth." Regarding one recitation: The Larger Sutra says: "With faith and joy without doubt, even one recitation mindful of that Buddha, one also attains rebirth."

Question: How can one recitation mindful of that Buddha also attain birth in that land? How can one recitation of Amitabha destroy eighty koṭis of kalpas of birth-and-death karma? Answer: Single-mindedly and clearly reciting, accumulated delusions suddenly become empty. It is like one lamp able to dispel a thousand years of darkness in a room, or one fire able to burn a hundred cartloads of firewood. How much more so when relying on the Tathagata's original vow and merit—how could this be conceivable? Therefore the Lotus Sutra says: "One recitation of Namo Buddha, and all have already accomplished the Buddha path." The Buddha Name Sutra says: "One hearing of the Buddha's name destroys immeasurable kalpas of birth-and-death karma." The Great Compassion Sutra says: "One recitation of the Buddha's name, by this root of goodness, enters the realm of nirvana, inexhaustibly." The Mahāyāna Sūtra of Ornaments says: In the Buddha's time, an old man came seeking ordination. Shariputra and others all refused to ordain him, seeing that he had no roots of goodness for many kalpas. The Buddha himself ordained him, and he immediately realized the fruit of the path. The Buddha then told the assembly: "This person, immeasurable kalpas ago, was a woodcutter who, pursued by a fierce tiger in extreme terror, climbed a tree and recited 'Namo Buddha.' By this root of goodness, he encountered me and attained liberation." How much more so for those below...

The above explains self-power; this explains other-power. Self-power has two aspects: First, reciting that Buddha's name, with power like sails and oars. Second, one's inherent Buddha-nature, with power like a boat. Other-power is the Buddha's vow to receive and embrace, with power like a favorable wind. When these three matters are complete, one will certainly be born in that land.

Question: Since the Buddha himself comes to welcome and guide, why is there still talk of a certain number of transformed Buddhas extending their hands? Answer: This reveals that beings' merit and practice have differences in depth. Thus Shandao's thousand recitations emitted a thousand rays of light, and Shaokang's ten recitations brought forth ten Buddhas. The Avataṃsaka Sutra's verse by Bodhisattva Vimala-dhvaja says: "With the Buddha as one's object, single-mindedly reciting without abandoning, such a person sees the Buddha, and their number equals their mind."

(This is a question and challenge.) Like a bird (metaphor for sentient beings) traveling through empty space (metaphor for one's own mind), going according to discrimination (metaphor for discriminating consciousness. This means that from the empty space of one's own mind, the bird of sentient beings then appears. That bird of sentient beings returns to the empty space of one's own mind, going and coming by discriminating consciousness.). Without reliance and without abiding, it moves as if treading on ground (This means that the empty space of one's own mind, though without reliance or dwelling place, can cause the bird of sentient beings to be as if treading on flat ground, seemingly with reliance and abiding.). Beings are also like this, roaming through their own minds according to false discrimination, like a bird in empty space (This is the answer and explanation. The first four lines are the metaphor, the last four lines the application.)

III. Concluding Answer on Perfect Penetration.

The Buddha asked about perfect penetration. I made no choice among the faculties; I gathered all six sense faculties together, and with pure mindfulness continuing without interruption, I attained samadhi. This is foremost.

The first sentence cites the question that was asked. "Perfect" means encompassing all wonders; "penetrating" means entering into all forms of existence everywhere. Again, gathering in all things without settling in any one corner is called "perfect"; governing and producing all things without any obstruction is called "penetrating." The next five sentences conclude what could be answered. The four sentences "We..." state the original cause. First, the cause through cultivation.

"No choosing" has two meanings: first, ruling out alternatives—Naluda chose the eye, and Subhuti selected the mind; second, outwardly not choosing the characteristics of the six sense faculties (the characteristics of the floating and superior two faculties), and inwardly not choosing the natures of the six sense faculties (the natures of seeing, hearing, sensing, and knowing). "The faculties are all gathered in"—in relation to the above, this also has two meanings: first, the eye does not grasp forms, and so on up to the mind not engaging mental objects; second, relying solely on the one luminous essence of mind, not activating the functions of the six faculties. "No other thoughts arise" is called purity, because one is mindful yet without mindfulness; "single-mindedly focusing on the Buddha" is called recollection, because one is without mindfulness yet mindful. "Continuous succession" means that in practice, recollection is uninterrupted, while in principle, perfect illumination is uninterrupted.

The phrase "attaining" refers to the result realized afterward. The Sanskrit word is samādhi; in Chinese it is called "equal arrival." "Equal" means evenly matched, being free from sinking and scatteredness; "arrival" means reaching, arriving at supreme concentration. It is also called "equal holding," meaning holding the mind evenly and directing it toward a single object. Although it applies to both cause and result, here it takes only the sense of maturity within its function, and so it is called "attaining." In practice, this becomes the samādhi of Buddha Recitation; in principle, it reveals the Tathagata of one's own nature. This is the phrase praising its excellence.

Question: The larger Amitabha Sutra says that the purity of the Land of Ultimate Bliss is next to nirvana. Now this sutra selects the perfect penetration of Dashizhi through Buddha Recitation as next to Guanyin's return to hearing. Why is it called foremost? Answer: In the Shurangama Sutra itself there are three meanings. First, Manjushri said that the nature of recollection is subject to arising and ceasing, and cause and result are differently sensed. Second, Dashizhi spoke of single-minded pure recollection, directly seeing one's own Buddha. First and second, Ananda—because he followed sound, he returned to hearing. Is this fitting for the faculties of sentient beings, or is Buddha Recitation not fitting? Since the noble nature is universally penetrating and the return to the source is non-dual, Guanyin and Dashizhi are both without superiority or inferiority. Third, the teaching essence of this land lies in sound and hearing, so the perfect penetration of the ear faculty suits the capacities of this land, and Dashizhi is placed second. Among the Dharma methods of the ten directions, Buddha Recitation is supreme, so the perfect penetration of Buddha Recitation suits the capacities of the ten directions and equals Guanyin. Within the method of Buddha Recitation, if one practices by recollecting another Buddha, helping to reveal the Buddha of inherent awakened nature, then it is next to nirvana and differs from Guanyin. If one principle-recollects the Buddha of one's own nature, directly revealing the Buddha of nirvana-mind, then it is equal to nirvana and the same as Guanyin. This is what is meant by "without resorting to expedient means, one naturally opens the mind." How could such a method of Buddha Recitation fail to be called foremost? How could those who cultivate the mind neglect it?

The text cites what was asked: the fifth fascicle of the Śūraṃgama Sūtra says, "I now ask you: when you first resolved to awaken, among the eighteen elements, which was perfect and penetrating? Through what skillful means did you enter samādhi?" Thus this citation states that the Buddha asked about perfect penetration. "包含" and below explains perfect penetration in terms of encompassing all; "又" and below explains it in terms of gathering in beings. Again, many gates entering one, and one gate containing many, is called "perfect," like a pearl hanging in space reflecting the five colors. One entering many gates, and many gates containing one, is called "penetrating," like a spring flowing underground and passing through the ten directions. "根都攝" and below: the Buddha is what gathers, the faculties are what are gathered; "gathering" therefore applies to both. Of the two meanings, the first applies to the practice of recitation, the second to the principle of recitation. The two meanings of "without choice" above should likewise be understood in this way. "等至" and below: the *Yuanjue Jing Shu* translates this as "equal attainment." "Equal" means dwelling impartially, free from both sinking and distraction; "attainment" means being able to reach supreme samādhi and arrive at the supreme stage. "等持" and below: this follows the explanation in the *Hui Xuan Ji*. In practice it becomes equal attainment, in principle it becomes equal holding; hence two meanings are set forth. "問" and below: this resolves an objection. Hui Jue said: some claim that the Pure Land is a provisional means of the sages, used to receive those of dull faculties and convert ordinary vessels. If one can directly leap into the Tathāgata's ground in a single step, why rely on another's power? The answer: Aśvaghoṣa, Nāgārjuna, Vasubandhu, and other bodhisattvas all made vows to be reborn there—should they all be of dull faculties? Śākyamuni, in the *Mahāratnakūṭa Sūtra*, urged his father King Śuddhodana and sixty thousand Śākya kinsmen all to seek rebirth in the Pure Land—should they all be ordinary vessels? If raising a single thought of Buddha Recitation immediately reveals one's nature and attains Buddhahood, is that not directly leaping in a single step? The later incarnation of Qingcao Tang became Lord Zeng Lu; the later incarnation of Chan Master Jie became Su Dongpo; the later incarnation of Zhenru Zhe endured much sorrow; the later incarnation of the old man of Taiping indulged in wealth and honor; Chan Master Haiyin Xin was reborn as a girl in the Zhu Defense Commissioner's household—how could one rely on self-power alone? If you take this as provisional, what will you take as ultimate? Those who slight Buddha Recitation—should they not be careful? "如此" and below: this concludes and reveals. If we speak of the single gate of Buddha Recitation as gathering in both worldly and world-transcending dharmas, then: for the sake of the five desires, resolving to recite the Buddha's name corresponds to the hell realm; for the sake of fame and profit, resolving to recite the Buddha's name corresponds to the hungry ghost realm; for the sake of family and relatives, resolving to recite the Buddha's name corresponds to the animal realm; for the sake of surpassing others, resolving to recite the Buddha's name corresponds to the asura realm; out of fear of the evil paths, resolving to recite the Buddha's name corresponds to the human realm; seeking heavenly pleasures, resolving to recite the Buddha's name corresponds to the heavenly realm; delighting in nirvana, resolving to recite the Buddha's name corresponds to the śrāvaka realm; longing for the unborn, resolving to recite the Buddha's name corresponds to the pratyekabuddha realm; wishing to save others, resolving to recite the Buddha's name corresponds to the bodhisattva realm; hoping to attain Buddhahood, resolving to recite the Buddha's name corresponds to the Buddha realm. Reciting the Buddha's name with a firm mind corresponds to the earth element; reciting with a joyful mind corresponds to the water element; reciting with a fervent mind corresponds to the fire element; reciting with a diligent mind corresponds to the wind element; reciting with an empty mind corresponds to the space element; reciting with a spiritual mind corresponds to the faculty element; reciting with a conceptual mind corresponds to the consciousness element. Reciting the Buddha's name and turning the seeing back corresponds to the eye faculty; reciting the Buddha's name and reversing the hearing corresponds to the ear faculty; reciting the Buddha's name and turning the smelling back corresponds to the nose faculty; reciting the Buddha's name and returning the tasting corresponds to the tongue faculty; reciting the Buddha's name and gathering feeling corresponds to the body faculty; reciting the Buddha's name and reversing knowing corresponds to the mind faculty. Reciting the Buddha's name while contemplating an image corresponds to the form object; reciting the Buddha's name while hearing the name corresponds to the sound object; reciting the Buddha's name while suffused with fragrance corresponds to the odor object; reciting the Buddha's name while having flavor corresponds to the taste object; reciting the Buddha's name while adorned by light corresponds to the tangible object; reciting the Buddha's name while visualizing corresponds to the mental object. When the eye does not distinguish forms, eye-consciousness recites the Buddha's name; when the ear does not distinguish sounds, ear-consciousness recites the Buddha's name; when the nose does not distinguish odors, nose-consciousness recites the Buddha's name; when the tongue does not distinguish flavors, tongue-consciousness recites the Buddha's name; when the body does not distinguish tangibles, body-consciousness recites the Buddha's name; when the mind does not distinguish mental objects, mind-consciousness recites the Buddha's name. Fearing the suffering of birth and death, one recites the Buddha's name in accord with the truth of suffering; calming all afflictions and karma, one recites the Buddha's name in accord with the truth of origin; cultivating precepts, concentration, and wisdom, one recites the Buddha's name in accord with the truth of the path; realizing the principle of quiescent cessation, one recites the Buddha's name in accord with the truth of cessation. With afflictions no longer arising, one recites the Buddha's name in accord with the link of ignorance; not creating various karmas, one recites the Buddha's name in accord with the link of formations; not entering a mother's womb, one recites the Buddha's name in accord with the link of consciousness; with form and mind cut off, one recites the Buddha's name in accord with the link of name-and-form; with the faculties utterly dissolved, one recites the Buddha's name in accord with the link of the six sense bases; with faculty, object, and consciousness separated, one recites the Buddha's name in accord with the link of contact; not receiving prior objects, one recites the Buddha's name in accord with the link of feeling; not craving wealth and form, one recites the Buddha's name in accord with the link of craving; not seeking sensory desires, one recites the Buddha's name in accord with the link of grasping; with karmic existence unformed, one recites the Buddha's name in accord with the link of becoming; not receiving a subsequent aggregate, one recites the Buddha's name in accord with the link of birth; with emptiness free from ripening and decay, one recites the Buddha's name in accord with the link of old age and death. With single-minded Buddha Recitation, the myriad conditions are naturally relinquished—this is the perfection of giving. With single-minded Buddha Recitation, all evil naturally ceases—this is the perfection of precepts. With single-minded Buddha Recitation, the mind becomes naturally gentle and compliant—this is the perfection of patience. With single-minded Buddha Recitation, one never retreats—this is the perfection of effort. With single-minded Buddha Recitation, other thoughts no longer arise—this is the perfection of meditation. With single-minded Buddha Recitation, right wisdom is clear and distinct—this is the perfection of wisdom. With single-minded Buddha Recitation, one accomplishes universal omniscience—this is enlightenment. With single-minded Buddha Recitation, one attains eternal bliss, purity, and self—this is nirvana. Reciting the Buddha's name in quiescence corresponds to the Tathāgata-garbha of emptiness. Reciting the Buddha's name with visualization corresponds to the Tathāgata-garbha of non-emptiness. Reciting the Buddha's name in perfect penetration corresponds to the Tathāgata-garbha of both emptiness and non-emptiness. Reciting the Buddha's name at sunrise corresponds to the time of first illumination. Reciting the Buddha's name at the meal hour corresponds to the beginning of turning illumination. Reciting the Buddha's name at noon corresponds to the middle of turning illumination. Reciting the Buddha's name in the late afternoon corresponds to the latter part of turning illumination. Reciting the Buddha's name at sunset corresponds to the time of returning illumination. Reciting the Buddha outside the mind corresponds to the small vehicle teachings. Reciting the Buddha within the mind corresponds to the initial teachings. Reciting the Buddha that is the mind itself corresponds to the final teachings. Reciting the Buddha that is not the mind corresponds to the sudden teachings. Reciting the universally interfused Buddha corresponds to the perfect teachings. With Buddha and mind both present, pure mindfulness continues without interruption—this is the dharma realm of phenomena. With neither Buddha nor mind, without relying on skillful means—this is the dharma realm of principle. Reciting the Buddha and reciting the mind, entering the tolerance of the unborn, with phenomena and principle unobstructed—this is the dharma realm of non-obstruction between phenomena and principle. Whether Buddha or mind, all is universally contained without end—this is the dharma realm of non-obstruction among phenomena. The single gate of Buddha Recitation contains endless meanings—this is the general characteristic. The four or five categories of meaning are not the single thought of Buddha Recitation—these are the particular characteristics. The sixteen contemplations and so forth all accomplish Buddha Recitation—this is the shared characteristic. The dependent retribution is pure and is not the primary adornment—this is the distinct characteristic. The single gate of Buddha Recitation gathers all meanings and is formed—this is the characteristic of formation. The four kinds and five kinds each abide in their own position—this is the characteristic of disintegration. The merits of dependent and primary retribution make Buddha Recitation more all-encompassing, simultaneously complete—this is the gate of correspondence. Pervading all dharmas without departing from Buddha Recitation, freely extending and contracting—this is the gate of non-obstruction. One faculty reciting the Buddha's name gathers in all six faculties, one and many mutually containing—this is the gate of non-identity. The samādhi of Buddha Recitation is itself all dharmas, all dharmas mutually identified—this is the gate of freedom. When rightly reciting the Buddha's name, other gates do not appear—this is the gate of secret hidden and manifest both accomplished. This gate of Buddha Recitation gathers all in unison—this is the gate of subtle mutual containment and establishment. The five kinds of Buddha Recitation mutually contain in layer upon layer—this is the gate of the Indra's net realm. Seeing the gate of Buddha Recitation is seeing the endless—this is the gate of relying on phenomena to reveal the Dharma and produce understanding. Reciting the Buddha before and after is no different from the present recitation—this is the gate of the ten ages separated by dharmas yet distinctively accomplished. The single dharma of Buddha Recitation carries endless dharmas, with host and companions perfectly clear—this is the gate of possessing virtues. Reciting the Buddha of one's own mind is original enlightenment. The faith of Buddha Recitation is the name level within initial enlightenment. The understanding mind of Buddha Recitation is the resemblance level within initial enlightenment. The realized mind of Buddha Recitation is the partial realization level within initial enlightenment. Buddha Recitation accomplishing Buddhahood is ultimate enlightenment. When reciting the Buddha's name, in stillness and non-doing—this is the dharmakāya Buddha. When reciting the Buddha's name, no virtue is lacking—this is the saṃbhogakāya Buddha. When reciting the Buddha's name, both ordinary and sage rejoice—this is the nirmāṇakāya Buddha. Therefore know that the single dharma of Buddha Recitation encompasses all dharmas.

△2. Taking Refuge and Dedication

Commentary on the Surangama Sutra, Chapter on Perfect Penetration Through Buddha Recitation by Dashizhi, Volume Lower(End)

Vairocana Pronunciation Note

(This is called "pervading all places," and also "light illumining everywhere.")

(Yin zheng: the appearance of looking directly.) Dull and confused.

("Meng" in sound: dim and dull, unable to understand clearly.)Pārijātaka

(In Chinese this is called the Round-Growth Trayastrimsa tree; when its flowers open, their fragrance spreads for fifty yojanas. It is also translated as "intermingled adornment," because it is adorned all around with flowers of many mixed colors. It is also called the Fragrance-Pervading Tree, because its roots, stems, branches, leaves, bark, and fruit are all fragrant.) Champaka

(Pronounced "Zhanbu." This refers to the yellow-colored flower, the most fragrant, shaped like a gardenia flower, and its tree is tall and large.) Malaya

(Translated as "High Mountain," or "Ox Head," also "Free of Defilement.")Anavatapta

(This refers to the name of the Anavatapta Lake.)Aruna

(This is also called form and fragrance.)Rakshasa

(This is called a swift ghost, also called a fearsome and violent one.)Suyama

(This is called "Auspicious Time," because at the allotted time the music of excellent goodness is performed.) Tushita

(In Chinese, this is "contentment," meaning being content and satisfied amid the five desires.)Xiantuo-po

(This refers to rock salt, whose fragrance resembles it. Both salty water and horse gear are called "xiantuopo"; here it should be taken as salty.) Longzhong

(Old age, the appearance of illness. It means that in old age the waist bends and the back hunches, just like a dragon's crooked, coiled form.) illness

(The sound is "a," meaning illness.)Lengqie

(This means "Mount Cannot-Be-Reached"; the Buddha taught here, and so it is called the Lankavatara Sutra.)Arhat

(The four fruits are: entering the stream, worthy of offerings, slayer of thieves, and no more rebirth.) Srotapanna

(This translates the first fruit, Stream-Entry.)Pratyutpanna

(Translation of the Buddha-Standing Constant-Practice Samadhi.)Hurriedly.

(Yin Wang: "the mind has no leisure.")

(Pronounced "Liang," meaning vehicle) Nalui

(In Chinese, this means "without poverty," and is also called "as you wish.")The two faculties of the superior and the inferior.

(This refers to the coarse physical sense organs and the subtle sensory faculties. Each of the six sense faculties possesses both of these.)

(pronounced "tiao," meaning to shake or sway.)Nirvana

(This is a phonetic variation of "Nirvana," meaning "entering cessation.") The Eighteen Realms

(The six sense faculties, the six sense objects, and the six consciousnesses.)Śuddhodana

(The Sanskrit name Śuddhodana is also translated as "Truly Pure"; this is the name of King White Purity.) Zhe

(Pronounced "zhi," the same as "zhe.") Bu (late afternoon)

(The character "音" is supplied for "申" here.) Indra's Net

(This is called the Net of Indra.)

(The Conditions and Origins of the Commentary on the Śūraṅgama Sutra, Part C)

Among all spiritual practices, Buddha Recitation is foremost. For the method of Buddha Recitation, no text surpasses this sutra. Thus the composition of this commentary and subcommentary could not be left undone.

In the winter of the Wuwu year, Mr. Dai Fuqi of the capital, Elder Renzhang, to celebrate his father's birthday in advance, convened a Huayan Assembly. At that time I was leading the assembly in chanting, and when we reached the section on Virtue Cloud's Gate of Buddha Recitation, I carefully examined and deeply contemplated it. That night I dreamed that my master, the monk, was expounding the chapter on Mahasthamaprapta. By dawn, I had carefully studied the Qingliang commentary and subcommentary, and so on the eighth day of the twelfth month I began to expound it, finishing my brush on the Lantern Festival of the following Jiwet year.

In the fifth month of summer, the honored Mr. Dai Fuqi was asked about this. On the fifteenth of the seventh month of this year, the gentleman instructed the elder to immediately raise funds to carve the printing blocks, and the elder joyfully accepted the command. Taking this as a public testimony for recovery from illness and extension of life, the increase of longevity and fortune can surely be verified.

The block-carver said: "Is this the protection of Buddhas and Bodhisattvas, or not?" I replied: "You should know that the meaning of this sutra is inconceivable, and its karmic reward is likewise inconceivable. The reason is this: whether one opens the pleasures of the five desires, or expounds the realms of the six dusts, or makes oneself a target for fame, or plants causes for worldly property—in such cases, donating funds to print texts brings harm and no benefit. But now, in carving this gate of Buddha Recitation, offering to one person brings benefit to one person; offering to thousands and millions brings benefit to thousands and millions. In one time and one place, there is benefit for that one time and place; to the end of the future and throughout the sandalwood realms, there will be benefit for as many dust-motes as there are worlds and for billions of kalpas. This is power equal to Mahasthamaprapta, vow comparable to Amitabha, gathering those who recite the Buddha's name to return to the Land of Peace and Nourishment. Its undefiled merit equals empty space—how could it be fathomed by thought or spoken of in words?

Moreover, since one has already attained the Buddha's mind and causes the Three Treasures to remain in the world, if the Buddha does not protect it, who will? Therefore this small and trifling omen is not worth doubting."

The assembly agreed, and commanded me to write an essay to encourage the world, universally arousing the faith of all people. When Mr. Fuqi heard of it, he said: "This matter is obscure and uncertain; there is no need to act hastily. The faithful are already numerous—why widely encourage them?" I replied: "Not so. Birth and death are one great matter. How could the Dharma-gate that can escape it be called small? Though the faithful are many, they cannot be constantly and universally reached. Now if I set it forth explicitly, those who have not yet believed will come to believe, and those who already believe will deepen their belief. What harm is there in further encouraging them?"

Thus I recorded this at the end of the commentary and subcommentary, as a help for its circulation.

On the eleventh day of the tenth month of the Gengshen year of the Kangxi reign, the abhiṣeka practitioner Xufa wrote this at Ciyun Meditation Hall.