Pure Land Treatise on Consciousness and Wisdom (識知淨土論)

Treatise on Understanding the Pure Land(Forty-four Questions and Answers)

Question: Should all bodhisattvas practice the Pure Land path?

The *Wisdom Treatise* (Chapter 92) says that Buddhas and Bodhisattvas adorn their sacred lands in order to make it easier to guide and liberate sentient beings.

Question: The natures of sentient beings are as varied as ten thousand differences, and thus bodhisattva practices and vows are not uniform. Accordingly, why must all bodhisattvas adorn the Buddha-land?

Answer: Although bodhisattvas may have different vows and practices, the ultimate result of cultivating causes and experiencing effects is the same. Therefore, the practices they undertake and the virtues they attain are never destroyed or diminished. That is why all bodhisattvas practice the Pure Land path.

Question: When all Bodhisattvas have perfected the Six Perfections and reached the final stage of enlightenment—where cause is complete and fruit is full, equally for all—should all Buddhas of the past, present, and future possess pure lands or impure lands?

The answer says: All Buddhas of the past, present, and future each have pure and impure worlds as numerous as the sands of the Ganges. This is why the Great Treatise on the Perfection of Wisdom (Chapter 32) says, “I wish to attain the same virtues as the Buddhas of the three times, without any deficiency.” Furthermore, in the eastern direction there is a land made entirely of gold. Furthermore, you should know that all those Buddhas are none other than myself. In the same way, in the eastern Ganges-sands countless worlds—some magnificent, some plain—are all myself engaging in Buddha-work. The same holds true for the southern, western, northern, the four intermediate directions, and the directions above and below. Furthermore, Amitabha Buddha also has both pure and impure worlds, just as Shakyamuni Buddha’s land does. All Buddhas, with a compassion that reaches to the very marrow of their bones, adapt to beings’ circumstances—whether good or bad—and teach them accordingly, just as a loving mother who, even if her child falls into a cesspool, will strive to rescue him without feeling disgust. Based on this passage, each and every Buddha has pure and impure lands as countless as the sands of the Ganges.

Question: When all buddhas, during their causal stages, purify their buddha-lands, what does "purify" mean?

The *Zhi Lun*, in its ninety-second fascicle, states: Subhuti asked the Buddha, "World-Honored One, how does a Bodhisattva-Mahasattva purify the Buddha's land?" The Buddha replied: "A Bodhisattva, from the very beginning of their aspiration for enlightenment, continuously refines themselves, abandoning gross negative actions of body, speech, and mind. They also help purify the similar misdeeds of others."

Question: If all Bodhisattvas have eliminated coarse physical, verbal, and mental actions, how can they still engage in pure-land practices?

"The response says: What is meant by 'impure land' through the three actions of body, speech, and mind—doing evil leads to impurity. Because of impurity, it is an impure land. What is meant by 'pure land' through the three actions of body, speech, and mind—doing good is pure. Because of purity, it is a pure land. Therefore, the pure merits of a bodhisattva's actions of body, speech, and mind are themselves the practice of purifying the Buddha-land."

Question: What is meant by "coarse karma"?

The answer states: When we speak of "gross karma," it is in relation to "subtle karma." However, the definitions of "gross" and "subtle" can shift depending on context.

Sometimes, unwholesome karma is considered gross. At other times, even the characteristics of wholesome dharmas may be considered subtle.

(Extending further,) Even phenomena related to Nirvana, including its names and concepts, are all called "gross karma." What is known as "the signless and empty—the ultimate emptiness" is called "subtle karma."

Even the Six Perfections still have names and labels. Because they have names and labels, they are not ultimate reality. Both the practitioner who practices them and the practices themselves are ultimately empty. That ultimate emptiness is itself ultimate reality—this is called "subtle karma."

Everything apart from this ultimate reality is false and illusory. Clinging to such false and illusory dharmas is what is meant by "gross karma."

Question: All Bodhisattvas, in their cultivation of both principle and practice [based on principle and phenomenal practices], purify their own and others' body, speech, and mind. This is something that Buddhas in impure lands especially emphasize. So why must we now speak exclusively of the practice of purifying a Buddha-land?

The *Da Zhi Du Lun* states in Fascicle 92: "Now I am a child of the Buddhas of the three times. Prajna is the mother of the Buddhas, and it is my mother as well. Therefore, a Bodhisattva should never dwell in false views."(End quote.)

The meaning of this passage is this: In the three times, a Bodhisattva regards the Buddhas as their father and Prajna (transcendent wisdom) as their mother. Therefore, there is no way for a Bodhisattva who has not encountered the Buddhas and remains distant from Prajna to attain Buddhahood. This is just like a young child who must not be separated from their parents.

Furthermore, when cultivating Prajna, a Bodhisattva must certainly fulfill both personal practice and the work of guiding others. This is like the two wings of a bird, or the two hands of a person. Accordingly, from their very first aspiration for enlightenment all the way to the highest stage, everything a Bodhisattva does—whether coarse or subtle—is done for the sake of all beings, both in the Pure Lands and in impure worlds.

If a Bodhisattva were to limit themselves only to beings in the Pure Lands and abandon those in impure realms, their work of guiding others could never be complete. So how could such a Bodhisattva possibly attain enlightenment?

From this we know: A Bodhisattva, in order to purify the Buddha-land, removes all coarse actions of body, speech, and mind. Only then can they dwell in the pure land that is the Buddha's own body and environment, where both the enlightened body and its surroundings are utterly pure. Furthermore, when such a Bodhisattva guides beings like ourselves in this impure world, when those beings also remove coarse actions of body, speech, and mind, then the Buddha's body becomes pure, shining with golden light. It possesses the thirty-two marks of a great being and the eighty excellent characteristics. The Buddha's body radiates light, and their mouth turns the wheel of the Dharma. When beings see this body or hear this teaching, their afflictions are cut off forever, and their three kinds of actions—body, speech, and mind—become completely pure.

Question: "For those who wish to be reborn in the Pure Land, must all bodhisattvas practice the six perfections?"

Answer: This concerns one great matter of the Pure Land school. For this one great cause, this book is written. Yet people of past and present have misunderstood the Pure Land teachings, and scholars of various schools have been confused about Bodhisattva practice. Therefore, the great sage Nāgārjuna, having received the Buddha's prophecy, widely expounded the Dharma that remained after the Buddha's passing, and broadly explained the entire teachings of Śākyamuni's generation, clearly illuminating the six perfections and the vows of Bodhisattva practice. Fortunately, we who are ignorant and foolish now encounter the treatises of Bodhisattva Nāgārjuna. In those treatises, the detailed characteristics and sublime practices of the Pure Land are fully explained. It is taught that within the six perfections of Bodhisattva practice, there are two kinds: first, cultivating the six perfections in the impure land; second, cultivating the six perfections in the Pure Land.

When cultivating the six perfections in this impure land, one cuts through confusion, awakens to truth, enters sagehood, and attains the fruit. This is the Bodhisattva path that attains sagehood within this Sahā world. Furthermore, the six perfections are as follows: Śīla Pāramitā is ethical conduct; Dhyāna Pāramitā is meditative concentration; Prajñā Pāramitā is wisdom. Giving, patience, and diligence are the auxiliary practices of ethical conduct, concentration, and wisdom. When a Bodhisattva practices the three concentrations, they cultivate giving with compassion, subduing greed and stinginess. Outwardly they appear gentle and patient, while inwardly they nurture a mind of kindness and nurturing thoughts, subduing anger and hatred. Or they exert continuous diligent effort, without a moment's slackness, not giving rise to laziness. Ethical conduct and concentration—if separated from diligence, they cannot be accomplished. Diligence is the force that spurs all practices. Ethical conduct is virtuous, concentration is virtuous action, cultivated sometimes continuously, sometimes intermittently, according to the Bodhisattva's preference and the practitioner's capacity. When the merits of the first five perfections are accomplished, then the sixth, Prajñā Pāramitā, is developed. At this time, one cuts off ignorance and afflictions, and manifests the nature of ultimate reality. This is the six-perfection Bodhisattva practice that attains sagehood and the fruit within the impure land.

There is also a most inferior type of being who cannot endure such cultivation in this impure land. For them, a superior, skillful means is established: explaining the original vows of Bodhisattvas, teaching of the Buddhas' Pure Lands, and encouraging all beings to aspire for rebirth there. Sometimes the ten-direction Pure Lands are described, and sometimes the Land of Bliss is described, thus guiding beings of the impure land to other, pure lands. This is the Tathāgata's skillful means. Therefore, in Pure Land practice, the term "merit and virtue" is used, not "pāramitā." As the Mahāprajñāpāramitāśāstra (Treatise on the Great Perfection of Wisdom), chapter seven, states: "The work of adorning a Buddha land is great; the merit of solitary practice cannot bring it to fulfillment; thus the power of vows is necessary. Just as an ox's strength can pull a cart, but a driver is needed to reach a destination. The vow to purify a Buddha land is likewise. Merit and virtue are like the ox; the power of the vow is like the driver."

Question: If one does not make vows, can they not obtain blessings?

Even if the result is not as virtuous as the vow, the vow can help increase merit, constantly causing the merit of one's actions to grow.(as above)

Furthermore, Treatise 93 states: "Bodhisattva-Mahasattvas all stay away from coarse and impure karmic appearances. They practice giving themselves and also teach others to practice giving. They vow to give food to those who need food, and clothing to those who need clothing.(and so on) They dedicate the merit from various acts of giving to all beings, directing it toward the purification of the Buddha-land. The same is true for upholding precepts, endurance, effort, meditation, and wisdom.(and so on) Thus, the Bodhisattva perfects all wholesome dharmas within themselves and also perfects the wholesome dharmas of all beings. The Bodhisattva has a dignified and beautiful body, and the beings they teach also become dignified and beautiful. Why? Because they have accumulated the causes and conditions of great merit." For Subhuti, the Bodhisattva-Mahasattva thus purifies the Buddha-land.(and so on)

When examining this entire treatise from beginning to end, the practices of the Bodhisattva in purifying the Buddha-land are all called merit.

Also, the "Sutra on Visualization of the Buddha of Immeasurable Life" states: "Those who wish to be born in that land should cultivate the three kinds of merit."(and so on)

Question: Why are the virtues and good roots achieved by rebirth in the Pure Land necessarily called "blessings"?

The bodhisattva path has two kinds of practice. The first is the practice of the six perfections as a bodhisattva, and the second is the practice of merit and virtue as a bodhisattva.

The practice of the six perfections constitutes the profound path, while the practice of merit and virtue constitutes the shallow path. As the holy path describes, the six perfections represent the practice of bodhisattvas at a profound level, with attaining sagehood and realizing its fruits as the goal. Therefore, the practice of the six paramitas is explained as a very deep form of practice.

Now, regarding the three types of merit and virtue described in the Pure Land path, these represent the practice of bodhisattvas at a shallow level, with rebirth in the Pure Land as the goal. Therefore, this practice is described as **merit and virtue**, a relatively shallow approach, and is not called a paramita.

Why is that? Because the causes and results that lead to human and heavenly rebirth are called "merit." When considering the merit of the Pure Land, if compared to this world, it resembles the natural blessings and pleasures of the heavens, and also resembles the pleasures of the five desires in the human realm. However, human and heavenly blessings are merely products of delusion, inversion, and worldly attachment to pleasure. In contrast, the happiness of the Pure Land is the natural bliss that arises from transcending the world and being free from defilement.

Someone asks: In the practice of Pure Land, it may be called "good" or it may be called "practice," so why is it named "blessing"?

The Pure Land teaching is meant for those of humble capacity. If we were to call the practice of the Pure Land path by the names of the Six Perfections (Paramitas), ordinary people of shallow understanding would suddenly become frightened and unable to approach it. But when it is called "merit," and they hear of it with a wish for such blessings, then beings of the Pure Land can easily draw near. For this reason, to help those with limited insight take joy in the Pure Land, the Buddha established these skillful means. Thus, it is called "merit and virtue," not "wholesome conduct."

Question: "You speak of wearying of the impure land and being reborn in the Pure Land—is this a provisional teaching or an absolute truth?"

Telling the truth repeatedly.

You ask: The matter of escaping birth-and-death is a great and crucial issue. But among the three kinds of good deeds, one may practice just one, or perform even the smallest practice like chanting the Name. How can people escape birth-and-death or be born in the Pure Land through such simple acts? Is it actually a provisional teaching, a convenient means to guide ordinary people, and not the true teaching?

Although the merit and virtue may be small, because of the power of the Buddha's vow, they enable one to escape birth and death and be reborn in the Pure Land. This is a great good, not a small good. This is the true teaching, not an expedient method.

Question: When we solely recite the Buddha's name, is that the Buddha's fundamental vow? Are the good deeds of the three virtues not part of his fundamental vow?

People who are not well-versed in the Pure Land teachings often have this doubt. For example, the *Prajna Sutras* and the *Mahaprajnaparamita Sastra* (Treatise on the Great Perfection of Wisdom) fully explain the fundamental vows of bodhisattvas to purify the Buddha lands. However, when all bodhisattvas purify their Buddha lands, they all take the Three Pure Precepts as their fundamental vows.

From a general perspective, this is the overall meaning of the *Mahaprajnaparamita Sastra*. From a specific viewpoint, this is the meaning of the "Chapter on Purifying the Buddha Land" ((and) the "Chapter on Birth in the Buddha Land").

Furthermore, the fundamental vows of bodhisattvas to purify the Buddha lands belong to a state of profound realization. Ordinary beings with shallow wisdom cannot fathom them. Moreover, from the first stage (Ground) or the first level (Residence) to the stage of near-enlightenment, bodhisattvas pass through kalpas like dust-motes or eons as numerous as the Ganges' sands, moving from one Buddha land to another, encountering Buddhas, learning their teachings, and practicing for the benefit of all beings. They skillfully adapt their methods, creating vast and inconceivable vows where small causes yield great results. Since these are the very domain of the Buddhas, even ordinary beings with no faith can, by relying on it, believe. How much more so, since these are not the vows of just one or two Buddhas, but the universal vows of all Buddhas of the ten directions and three times.

Thus, the *Contemplation Sutra* says: "These are the true karmic causes of the pure karma of the Buddhas of the three times." The *Treatise on the Great Perfection of Wisdom* (Zhi Lun) also says: "They vow to give food when food is needed, and clothing when clothing is needed, (and so forth,) providing all necessities of life as needed. They also teach others to practice various forms of giving. They dedicate the merit of upholding the precepts, patience, diligence, meditative concentration, and wisdom (along with all the other perfections) to the purification of the Buddha land, sharing it with all beings."

Although these may seem like shallow worldly actions with little merit from the perspective of ordinary beings, when a bodhisattva fulfills the vow to perfect the Buddha land, the merit transformed from such practices has already been accomplished. This is the power of the bodhisattva's inconceivable fundamental vows, the power of their inconceivable spiritual powers, the power of their inconceivable skillful means, and the power of their inconceivable wisdom.

From the perspective of an ordinary person, a single act of giving or upholding one precept, the Five Precepts, or the Ten Good Deeds, are all acts of little merit and small goodness. But from the perspective of a great sage, these small acts of merit and goodness are all causes for purifying the Buddha land. Therefore, they are the great good that leads to escaping the cycle of birth and death and attaining birth in the Land of Peace and Bliss.

Hence, the *Daśabhūmika-vibhāṣā-śāstra* (Commentary on the Ten Stages) calls the Pure Land teaching the "Easy Path." ((End of quote)).

Question: "The Pure Land school is called the 'Easy Path.' What does this mean?"

The Great Treatise on the Perfection of Wisdom, in its ninety-second chapter, says: Because there is no arising and no ceasing, there are no Four Noble Truths. Because of that, there is no Buddha, no Dharma, and no Sangha. Thus, all such dharmas are negated. Now, all dharmas are truly empty; even ultimate reality itself is empty. But because sentient beings are ignorant and deluded, they cling to things. Therefore, the bodhisattva develops compassion for them, wishing to rescue them. Seeking the power of the Buddha’s body, he enables sentient beings to trust and accept his words, to abandon their delusions, and to enter the ultimate reality of all dharmas. Thus, although he knows that all dharmas are empty, he still explains them in various ways for the benefit of sentient beings. If sentient beings themselves knew that all dharmas are empty, the bodhisattva, abiding in the mark of emptiness, would not need to learn to discriminate all dharmas.

A bodhisattva who practices the bodhisattva path thinks from the very moment he first aspires to enlightenment: All dharmas have no fixed, true nature; they arise only from the combination of causes and conditions. Those causes and conditions themselves each arise from other combinations—on and on, until we reach ultimate emptiness. Ultimate emptiness alone is the one true dharma; everything else is without true nature and is therefore false and deceptive. From beginningless time, I have been attached to these false, deceptive dharmas and have suffered endlessly in the six realms of existence. Now I am a child of the Buddhas of the three times, and Prajna (the Perfection of Wisdom) is my mother. I should no longer follow falsehood. Therefore, the bodhisattva does not cling even to ultimate emptiness, let alone to any other dharma, such as the perfection of giving and so on.

At that time, the bodhisattva rejoices and thinks: Sentient beings are easy to save! Why? Because all their attachments are false and unreal. For example, a man had a child who loved to play in filth. The child piled dirt pretending it was grain, and made grass into birds and animals, becoming attached to them with affection. If someone took them away, the child would become angry and cry. The father thought: Though this child is attached now, he will be easy to separate from this. Why? Because these things are not real. Similarly, the bodhisattva sees that sentient beings are attached to their impure, foul-smelling bodies and to the five desires—all causes of suffering and impermanence. When such sentient beings develop the five good roots of faith and so forth, they can immediately abandon their attachments. If what a child is attached to were truly real, then even at a hundred years old, the attachment would deepen and be impossible to let go. But because it is unreal, the child can quickly let go—and then feel great shame over the previous attachment. It is like a madman who does unlawful things, but upon recovery feels such shame that he has no face left. Knowing that sentient beings are easy to save, the bodhisattva abides in Prajna and uses skillful means to teach and transform them.

This is the very source and summit of Prajna. This is the profound treasury of the Pure Land. Students of the True Sect should especially take this to heart. The meaning of the Prajna sutras is that the dharma of ultimate emptiness and signlessness is called ultimate reality. This ultimate reality is neither arising nor ceasing. Ordinary beings, lost in confusion, cling to false, deluded dharmas, and thus undergo the suffering of birth and death in the six realms. Sages, awakened to the truth, abide in ultimate emptiness and do not follow false dharmas; thus they transcend birth and death, attain Buddhahood, and realize the Way. The Buddha is like a father, and Prajna is like a mother. Following this, the Compassionate Father, Shakyamuni, saves his children, telling them: Only rely on the mother Prajna, and do not cling to other false dharmas. The six realms are the realm of birth and death, where the suffering of samsara never stops. The Pure Land is the realm of non-perishing, where the bliss of permanence never ends. One should deeply tire of the impure realm of birth and death and deeply long for the unborn Pure Land. The essential path is easy to reach, and the correct way to transcendence is quickly realized. To teach thus is the dharma gate of Prajna. To learn thus is the profound meaning of the Pure Land. The three Pure Land sutras cherished by the Pure Land tradition are themselves born from the womb of this mother Prajna. Therefore, know that Prajna is the very root of the Pure Land, while the three wonderful sutras are its branches and leaves. In this way, mother and child are not separate, root and branches are one. When one truly explores the meaning and grasps the intent, Prajna is itself the Pure Land, and the Pure Land is itself Prajna. This meaning is in the text—have no doubt about it.

Question: If cultivating Prajna and attaining sagehood or enlightenment in this world is the "easy practice," then why do we emphasize solely Pure Land practice as the easy path?

The methods and teachings are not fixed but vary according to time and circumstances. For those with superior capacity and wisdom who practice Prajna (wisdom), their realization comes easily—this is called the Easy Path, as their practice leads quickly to attainment and enlightenment.

For those with inferior capacity and wisdom who practice Prajna, realization is difficult—this is called the Difficult Path, as their practice struggles to reach fulfillment and they do not attain enlightenment.

For those whose spiritual destiny leans toward rebirth in the Pure Land, even people of lesser capacity and wisdom can succeed by focusing on just one practice throughout their entire lives. By upholding this single practice, at the moment of death they will certainly be reborn in the Pure Land. This is the Easy within the Easy Path.

Now, regarding the purification of a Buddha's land and the salvation of beings: it is said that this is easy to accomplish. This, indeed, is the meaning of the Easy Path.

Question: The modern followers of the Shandao tradition call the practice of reciting the Buddha's name for rebirth the "Easy Path" and the main practice for rebirth. They call other practices the "Difficult Path" and deny that they lead to rebirth. What does this teaching mean?

In response to this: Today, scholars of Pure Land teachings in various regions all hold this view. (And so on) Their reasoning is incorrect. Why is that? Master Shandao was not a direct incarnation of Amitabha Buddha; as one who had attained meditative realization, all the principles he established followed the Buddha's intent of guidance and persuasion, fully conforming to the Buddha's vows. Therefore, what the Master elucidated can never contradict the Buddha's intention.

Accordingly, as a disciple, I have broadly studied various teachings and extensively examined the sacred scriptures. Within the Buddha's discourses, there are differing perspectives. For instance, the *Sutra of the Lotus of the Wonderful Dharma* states: "Only a Buddha together with a Buddha can completely fathom this." Similarly, the *Sutra of Immeasurable Meanings* says: "For over forty years, the truth was not yet revealed." According to such statements, only the Lotus Sutra is the supreme teaching for liberation; other sutras and practices are not essential. Nevertheless, the *Sutra of the Two Nights* declares: "From the night of enlightenment to the night of nirvana, all teachings spoken are real and not false." According to this, all the teachings of the Buddha's fifty-year ministry—the entire Mahayana and Hinayana scriptures—are the most essential means for sentient beings to attain liberation. This is because the teachings are tailored to the capacities of the audience, not determined by time.

Examining this, Master Shandao, in contemplating the great teachings of the sacred one and guiding beings, followed the Tathagata's methods of teaching, adopting a twofold perspective of affirmation and negation. He declared that "various practices are not the cause of rebirth," thereby rejecting them, and "single-minded recitation of the Name is the true cause of rebirth," thereby accepting it. This was specifically for the type of beings suited solely for Name-recitation, and it was a method focused exclusively on the practice of mindfulness (nianfo). However, this was done solely to emphasize the principle of the Primal Vow and establish the meaning of exclusive practice; it was by no means a rejection of rebirth through other practices. For instance, the *Meditation Sutra* states: "The three blessed acts are the true causes of the pure karma of all Buddhas of the three times." According to this, we should not discriminate between nianfo and other practices. The three karmic blessings and the nine grades of causes are all right karma for rebirth. This closely parallels the meaning of the *Prajnaparamita Sutra*.

In the *Prajnaparamita Sutra*, bodhisattvas have varying inclinations and aspirations. Some practice all six perfections completely, others only progress in one perfection. Thus, among bodhisattva practices, there are those of completeness and those of incompleteness. Moreover, when a bodhisattva purifies a Buddha-land, they take methods derived from the six perfections as the three blessed karmic acts, making them the cause for that land. Again, because the capacities of beings differ, there are common and specific practices. Some beings have the capacity for all three blessed acts, while others have the capacity for only one.

In the views of various other masters: Those following the Vinaya school establish the practice of upholding precepts as the cause for rebirth, discarding other practices without necessarily rejecting them. Those following the Three Treatise school regard the practice of the single teaching of prajna (ultimate emptiness) as the cause for rebirth, discarding other practices without necessarily rejecting them. The Tiantai, Huayan, True Word (Shingon), and Zen (Damo) schools all proceed in similar ways.

Now, Master Shandao, taking the Pure Land as his basis, established only the practice of Name-recitation as the right karma for rebirth, discarding other practices. This is merely to each school guiding beings of a particular capacity. The Buddha Sakyamuni proclaimed both the other Buddhas and other practices. Therefore, do not cling biasedly to your own school or reject others.

Question: If one has set aside the "mixed practices" as rejected by the School of Master Shandao, can they still be used or not? How should this be understood?

The answer is this: The Tathagata's teachings are fundamentally adapted to people's capacities. For those who are suited to Buddha-recitation, I teach them according to my original intention with the practice of reciting the Buddha's name. For those who are suited to various other practices, I teach them the three types of meritorious acts according to their preferences and interests. Thus, the various practices are not universally adaptable; they depend on the circumstances and the individual.

Question: According to Master Shandao’s teaching, one should exclusively and single-mindedly practice mindful recitation of the Buddha’s name. If that is the case, why does he also teach other practices, such as the Three Merits and so on?

Answer: In this impure age, we who are ordinary beings without a Buddha present, and those of us in the final epoch after the Buddha’s passing, should respectfully accept and have faith in the sacred golden words of the Great Sage.

However, the perfection of wisdom sutras speak of purifying a Buddha-land and the six perfections of a bodhisattva—these are the same as the three kinds of meritorious practices described in the Pure Land sutras. Both are teachings of the Great Vehicle, both are the cultivation of a bodhisattva. These are the true words of the Buddha’s golden mouth, so they cannot be disbelieved.

Therefore, Master Shandao, in his school, mostly takes the way of rebirth through faith, and thus encourages exclusive recitation of the Buddha’s name. Yet the Perfection of Wisdom Sutra (and) the Contemplation Sutra do not entirely set aside other practices, and so they explain various other dharma-gates in a broad way.

If this is so, the sutras and commentaries are in harmony with each other—their words and meaning are not contradictory.

Question: In the Contemplation Sutra, the various practices of mindful recitation of the Buddha are explained. Are they similarly explained in the Prajna Sutra?

The answer is: In the Perfection of Wisdom sutras, mindfulness of the Buddha is taught alongside other practices.

Question: If the method of mindfulness of the Buddha taught in the Prajñā Sūtras refers to reciting the name, then how should one practice it?

The *Treatise on the Great Perfection of Wisdom* says that the chapter on Rebirth deliberately guides us toward the practice chosen by Bodhisattva Dharmākara, which is to recite the Buddha’s name. Therefore, this is the practice of calling the Buddha’s name.

Question: Why did Dharma Store Bodhisattva choose the practice of reciting the name [of Amitabha] as the core of his fundamental vow?

The *Treatise on the Great Perfection of Wisdom*, in its chapter on Pure Lands, states: "When this Bodhisattva attains Anuttara Samyaksambodhi (Supreme Perfect Enlightenment), all the Buddhas in the ten directions will praise him. Any sentient being who hears the name of this Buddha will surely reach Supreme Perfect Enlightenment." This clarifies how a Bodhisattva purifies a Buddha land. The phrase "hears the name of this Buddha" is particularly profound—it touches the very heart. This is the deepest principle of the Pure Land, the hidden essence of rebirth in it. One should take joy in it. Truly, one should take joy in it.

Question: When one hears the name of this Buddha, is it the name of Amitabha Buddha, or should it be understood as applicable to the names of all Buddhas?

He replied, "Tong-a Aru-na Buddha refers to the names of Buddhas and all Buddhas."

Question: What is the meaning of reciting all the Buddhas' names?

Answer: When all Buddhas, during their causal-stage practice, cultivated the deeds of purifying Buddha-lands and achieved perfect enlightenment, the Buddhas of the ten directions praised them. Beings who hear these Buddhas' names will surely attain enlightenment. Considering this, when Bodhisattva Dharmakara was in his causal stage, he selected the Name as the core of his vow for rebirth. This is the distinctive intention of the Bodhisattva's vow.

Question: When a Bodhisattva first attains perfect enlightenment in a pure Buddha-land, why does he praise the merit of reciting the Buddha's name, rather than praising other practices like the three types of goodness?

The answer: In all dharmas, the name comes first, and the essence follows. Therefore, sutras place the title at the very beginning, and the Buddha's name is foremost. This applies to the Sangha as well. When discussing ultimate emptiness, we do not distinguish between name and essence; but when clarifying myriad dharmas and the Buddha's teachings, we first mention the name, then understand the essence. For example, the eighty-four thousand Dharma gates, the six paramitas, the pure lands of the ten directions and three times, (including) Sukhavati, and Amitabha—all require hearing the name first, then realizing the essence.

Thus, the great Nagarjuna, a bodhisattva of Dharma-nature, out of compassion for sentient beings in the age of decline, appeared in the five turbidities, in a time without a Buddha, shining like the sun and moon to illuminate the darkness of ordinary beings. He urged us to rely on the teachings of the four refuges and to single-mindedly take faith.

Now, examining the treatise he composed: It says that when a Buddha attains enlightenment in a pure land, all Buddhas of the ten directions praise him, and sentient beings who hear that Buddha's name will surely reach Bodhi. We have already received the praise and rejoicing of the Buddhas. Though our bodies still experience worldly feelings, we cannot hold back tears of gratitude. We recite the nectar of the name, which sweetens the mouth; we contemplate the ambrosia of the Buddha's name, which further delights the tongue.

Worldly people consider recitation of the name shallow, but from Nagarjuna's teaching, we see that the name of the Buddha is extremely profound. Why? When the Buddhas of the ten directions praise a Buddha's name with one voice, how could that be anything less than profound?

Various teachings establish different Dharma gates: the Dharma realm of true suchness, the adornment of the three realms as mind-only, the eight negations and middle path of the three treatises, Bodhidharma's mind-is-Buddha, and the esoteric great sun of the Dharma realm. Yet the Buddhas do not praise these. Only for the merit of the Buddha's name do all Buddhas simultaneously praise.

Thus, we know: When the Tathagata Amitabha, seated under the Bodhi tree in the center of Sukhavati, first attained enlightenment, all Buddhas of the ten directions extended their broad and long tongues, speaking with one voice in praise. They proclaimed: "All sentient beings who hear the name Namo Amitabha will surely be reborn and attain Bodhi."

Even though our personal fruitions may be extremely dull, when Amitabha first achieved enlightenment, all Buddhas of the ten directions praised and rejoiced. The practice of saying the name lies in this one passage. From this we gain proof—how fortunate! How joyful!

But why, one might ask, are the three blessings and other good deeds not praised? The three blessings are merely the right causes for pure karma. Compared to the Buddha's name, they are secondary. Therefore, the Buddhas do not praise them.

Furthermore, the Buddha's name is the name of suchness. Suchness is itself all Dharma gates. Hence, when we praise the Buddha's name, all Dharma gates are included in that praise. This is the non-duality of name and essence, the oneness of nature and appearance.

As the *Wisdom Treatise* says: "The Buddha's name is the Dharma of suchness." (And so on.) Also, the *Dharma Blossom Commentary* states: "Ultimate principle is nameless, yet names flow throughout the four continents. The true vehicle is unmoving, yet moves beyond the three realms." (Above.)

The question asks: "When the Buddhas achieve perfect enlightenment in this impure land, do the Buddhas of the ten directions praise their names?"

The answer is: As the Treatise on the Great Perfection of Wisdom says, when a Buddha attains enlightenment in a pure land, that Buddha is praised through his name. But such praise does not apply to the Buddha’s name in an impure land. (And so on.)

Question: Although there are differences between pure and impure lands among the buddha realms, the names of the buddhas in them cannot be superior or inferior. Why then do all buddhas only praise the pure land's buddha name?

The Treatise on the Perfection of Great Wisdom, in its ninety-third chapter, states:

Question: If all Buddhas — anyone with a good heart who hears their name — can attain Buddhahood according to the Dharma teachings, whether their merits are great or small, then why do we specifically speak of the Pure Land of the Buddha?

The answer says: When people hear the names of other buddhas, they think these buddhas were born just like ordinary humans, only differing in that they achieve enlightenment through omniscience. Because they lack deep respect, even if they plant good roots, these roots cannot be deep.

Here, we are discussing the Dharma-body buddha. This buddha’s body is immeasurable and boundless, his light and the sound of his teaching fill the ten directions of the universe. The beings in his land are all advancing along the path to buddhahood. (Furthermore,) from each pore of this buddha, countless, limitless eons’ worth of transformed buddhas continuously emerge. Each of these transformed buddhas is identical in nature, without any difference. Then, from these transformed buddhas, more continue to arise, adapting to the various levels of beings who need to be saved. At the fundamental level, the true buddha has no distinction between greater or lesser. If one sees or hears meritorious qualities like these, and believes in them with deep respect, then the good roots they plant are also deep and weighty, and such a person will definitely become a buddha.

Furthermore, when this buddha teaches the Dharma, no one doubts him. (Indeed,) no one ever says, “This is not what the buddha taught.” Everything he says is the true Dharma. ((End of citation))

Again, Treatise Thirty-four says there are two kinds of buddhas: the first is the Dharma-body buddha, and the second is the manifest or transformed buddha who appears according to the varying capacities of beings. It is because of the Dharma-body buddha that it is said (further that) hearing his name leads to liberation. It is because of the manifest buddha, who appears according to beings’ capacities, that it is said such a buddha dwells in the world, and depending on their karma, beings may fall into hell. ((End of citation))

According to the meaning of these passages: Since the buddha of the Pure Land is the Dharma-body, all buddhas praise his name. Since the buddha of the impure land is a response-body or transformation-body, all buddhas do not praise his name. Furthermore, beings in the Pure Land have no doubt toward their buddha, whereas beings in the impure land harbor doubt toward their buddha. From the perspective of the buddha himself, there is truly no difference. But from the perspective of the beings’ receptivity and conditions, the true buddha and the transformed buddha are vastly different in their superiority and inferiority. (Thus it is said.)

Someone asks: Regarding the conditions for being born in the Pure Land, there are differences between shallow and deep levels. Those at deep levels cannot doubt the Buddha. But for those at a shallow level, whose wisdom is limited, why do they not have doubts about the Buddha and the Pure Land?

Answer: When the Buddhas were still in the stage of practice, from the very beginning they made the great vow to purify a Buddha-land. Since then, they have served countless Buddhas and cultivated the Six Perfections. Through their inconceivable spiritual powers, skillful means, wisdom, and the power of their original vows, they transform impure lands into pure lands. They remove the realm of uncertainty and establish the Pure Land, which is precisely the stage of assured enlightenment. Although there are differences in depth among beings in this land, in terms of their personal attainment, they never regress. Outwardly, they possess the thirty-two marks of a great being; inwardly, they are endowed with an equal and impartial mind. Through the power of the vows and deeds of a Bodhisattva, this land of assured enlightenment is realized. This is the naturally occurring result in that Pure Land. Therefore, all beings in that land share a single, harmonious mind—equal, free from doubt, and without distinction. This is how the Buddha is.

Question: When the Buddhas appear in impure lands, and the beings in those impure lands hear the names of Buddhas from pure lands—at the moment they hear the name of that Buddha, can they give rise to doubt?

The answer: In this defiled world, there are two kinds of beings. First, those who respect, obey, and have faith. Second, those who doubt, slander, and oppose. Therefore, when beings in this defiled world hear the name of a Buddha from the Pure Land, some respond with faith and reverence, while others respond with doubt and slander. For example, when Shakyamuni appeared in the Five Turbidities and taught the name of the Buddha of the Pure Land, some developed faith, and others fell into doubt and slander (and so on).

Question: When beings in this impure world hear the name of a Buddha from a pure land but react with doubt, slander, and then fall into evil paths, what is the Buddha's true intention toward such beings?

The "Treatise on the Ninefold Teaching" states: The Buddha said that such transgressors, by destroying the true nature of reality, fall into the hellish realms of suffering after death. When the Bodhisattvas attain supreme enlightenment, they see these wrongdoers wandering in the cycle of birth and death. Through the Buddha’s divine power, they deliver sentient beings, helping them dwell in the state of right determination so they no longer fall into the three evil paths. This is called purifying the Buddha-land—a land free from such faults.

(End of the above)

The meaning of this passage is: In impure lands, successive Buddhas appear in the world and praise the name of the Buddha of the Pure Land. When beings hear this, some develop faith and reverence, while others harbor doubt and slander. These doubters and slanderers, due to the offense of rejecting the Dharma, fall into the evil paths after death. The Buddha, however, responds with compassion and uses skillful means to release them from the suffering of these evil paths, eventually allowing them to be reborn in the Pure Land.

**Question:** For beings like us, who have encountered the Buddha's teachings after his passing and have heard the name of Amitabha Buddha and placed our faith in it, we are promised that at the end of our lives, the Buddha will come to welcome us and we will certainly be reborn in his Pure Land. If that is the case, then in our past lives, what seeds of good karma did we plant with Amitabha Buddha?

Answer: According to the Treatise on the Great Perfection of Wisdom, we ordinary beings who are constantly drowning in the ocean of birth and death should understand that when previous Buddhas appeared in the world, our doubt and slander of Amitabha Buddha’s name served as the very seed for our future liberation. Therefore, even these negative conditions caused by slandering the Dharma become the planting of a spiritual seed.

Question: "You say planting seeds refers to good roots. Speaking of slandering the Dharma, that's certainly not a good karmic condition, but rather a cause for falling into hell. Why then would slandering the Dharma be considered planting seeds?"

Answer: Living beings create karmic connections with the Buddha in two ways: first through favorable conditions and second through adverse conditions. Here, slandering the Dharma is through adverse conditions. Favorable conditions refer to pure goodness that plants karmic seeds. Adverse conditions can create either enemies or slanderers of the Dharma, yet they also plant karmic seeds for living beings. If there were no such causes, beings would not encounter the Buddha's teachings. Therefore, the Buddha uses skillful means to establish these adverse connections. With favorable conditions, beings gain immediate benefits. With adverse conditions, after passing through many kalpas, they gradually transform their wrongdoing and are eventually guided toward liberation. This is why, according to the *Mahāprajñāpāramitā-śāstra*, for those who sincerely and without doubt place their faith in the Buddha's name, this leads quickly to rebirth [in the Pure Land]. As for those who doubt or slander the Buddha's name, the Buddha still extends compassion to them, delivering them from evil paths and guiding them to the Pure Land. We ourselves are examples of this. However, slandering the Dharma is not an evil act unless it concerns the seed of goodness. The Dharma that is slandered is the Dharma of Ultimate Reality. This Dharma of Ultimate Reality is the profound treasury of wholesome roots. The Dharma of Ultimate Reality is itself the Buddha-name, and the Buddha-name is itself the root of reality. Slandering this Dharma of Ultimate Reality becomes the condition for planting karmic seeds — this is what is meant by adverse conditions.

Question: Besides the name of the Buddha, can other teachings also serve as the seed for spiritual cultivation?

Answer: Now, by using the name of the Buddha, we call it the true nature of reality. This true nature of reality is all things. All things are simply other phenomena, and we also call these other phenomena the true nature of reality. This is exactly what it means to "plant the seed." Therefore, the Treatise on Great Wisdom, chapter 93, says: "Even without abandoning the thirty-seven factors of enlightenment—in fact, extending to all things—the Buddha[’s awakening] naturally accomplishes all things, and it also accomplishes all good deeds for all beings." The meaning of this passage is that all good deeds are forms of "planting the seed."

**Question:** A person who has committed the ten evil deeds and the five heinous crimes – when they are nearing the end of their life and encounter a spiritual teacher who recites the ten recitations of the Buddha’s name, they are reborn in the Pure Land. Did this person form a karmic seed-connection with Amitabha Buddha in a previous life? What does this mean?

The answer is as follows: This is a crucial matter for the Pure Land tradition. Your humble student believes it is not beyond explanation.

To clarify: When discussing the principle of rebirth in the Pure Land through a mind that harmonizes self-power and other-power, we rely on the logic of planting seeds, ripening, and liberation. How could there be ripening and liberation without first planting the seed?

However, Master Shandao's commentary states: "Those who cultivate merits and recite the Buddha's name throughout their lives will be reborn in the realm of the unconditioned and birthless." Master Shandao's intent here is to encourage sentient beings burdened with evil karma, using one type of practitioner as an example to illustrate rebirth—this does not mean that all evil and rebellious beings achieve rebirth.

Alternatively, this may be an expedient teaching to reveal the profound meaning of name-recitation. Perhaps the first and second stages of ripening are implicitly addressed, while the third stage of liberation is directly discussed.

Based on this, Daochuo, in his *Peaceful Land Collection*, states: "This sutra speaks only of those who commit evil throughout their lives, yet at the moment of death, with ten recitations, they attain rebirth, without considering whether they had past karmic causes. This is the Buddha's direct means to guide future evil-doers, enabling them at death to abandon evil, turn toward goodness, and attain rebirth. Therefore, the past causes are implied, for this is the Buddha's hidden expression of the beginning, manifesting the end, submerging causes, while explicitly discussing results."

Continuing: "Even those who achieve rebirth through ten recitations all have past causes—this is not empty talk. If a person had no past roots of goodness, they would not even meet a wise teacher, let alone accomplish ten recitations."

Question: As for those who lack past karmic causes, even a virtuous teacher will not encounter them. Are there scriptural proofs for this?

The reply states: Master Daochuo cites the *Nirvana Sutra*, as seen in his *Collection on the Peaceful Bliss*. Now, if we examine *Mahaprajnaparamita Shastra* (Volume 93), it says: "Those with meager blessings do not plant good roots nor follow virtuous teachers in the presence of Buddhas and their disciples." The same text further says: "This is due to the depth of their karmic causes and conditions."(and so on)

Reflecting on this, those described in the *Contemplation Sutra* as the lowest grade of the lowest level who encounter a virtuous teacher and gain rebirth—these are individuals who, in their past lives, had already ignited the seed of wholesome roots.

Question: When a Bodhisattva purifies the Buddha-land, what form does he take while creating karmic connections with beings in the three lower realms?

The answer is found in the chapter on "Rebirth." There, the Bodhisattva Nagarjuna says: "Shariputra, when a Bodhisattva-Mahasattva practices the Perfection of Wisdom, he transforms his body to appear like a Buddha. He then teaches the Dharma to beings in hells, to animals, and to hungry ghosts." (End of section)

Question: When a Bodhisattva teaches beings in the Three Lower Realms, they can use the form of a Bodhisattva to teach them. So why do they sometimes appear as a Buddha?

Answer: Furthermore, the Bodhisattva Nagarjuna said: The name of the Buddha in this world embodies great compassion. The World-Honored One, if he were to enter the hells in his Buddha body, then Yama, the king, and the various ghosts and spirits could not obstruct him—he is my venerated teacher, so how could he be hindered? ((as above)) The Bodhisattva, with his divine eye, sees beings in the evil paths. If there is an opportunity for them to be liberated through a transformed Buddha body, he manifests his miraculous powers, displays the form of the Buddha, and makes it unobstructed. Likewise, for those who can be saved through a Bodhisattva body, it is truly just as you have questioned. ((and so forth))

Question: If someone commits the ten evil acts, the five heinous crimes, or slanders the Three Treasures, thereby incurring such grave and heavy sins that they experience equally grave and severe suffering in hell—where the torment in the Avīci hell blazes intensely—how can a Bodhisattva find an opportunity to manifest a Buddha body and so forth, to rescue beings from suffering and grant them happiness?

**Answer:** Beings in hell suffer without respite because of the natural law that their own actions create their own results. However, the Greatly Compassionate Bodhisattva, deeply moved by the immense suffering of these beings, finds that burden unbearable. Therefore, using unimpeded and unobstructed supernatural power, they break through the boiling cauldron, extinguish the hellfire, restrain the wardens, and bring an end to the suffering. At that moment, the Bodhisattva radiates light upon them, teaches them the Dharma, and makes them hear it, thereby replacing suffering with joy and allowing them to gain liberation. Thus, the *Great Treatise on the Perfection of Wisdom*, Chapter 39, states: With inconceivable supernatural power, the Bodhisattva shatters the cauldron, extinguishes the fire, restrains the wardens, and radiates light upon the beings. When their minds become joyful, [the Bodhisattva] teaches them the Dharma; upon hearing it, they accept and uphold it. (End of passage.)

In Treatise 39, it is said: Although some beings have not yet attained enlightenment, the causes and conditions for their wholesome roots to lead to enlightenment still exist. Why is this? Those who experience heavy suffering may not gain enlightenment, but within the animal realm, this requires separate discussion—some attain it, others do not. For example, the Naga king Anavataptha and the Naga king Sagara have attained enlightenment. Among spirits, the Yaksha, Vajrapani Guhyaka, and Hariti the demon mother have entered the path of insight and become great enlightened beings.

Question: If beings in hell rely on the Bodhisattva's compassion to be liberated from their suffering and leave hell, where will they be reborn?

The answer states in Treatise 34: The Great Bodhisattva's body extends throughout the ten directions, entering the Three Evil Realms. In hell, they make the flames vanish and the boiling water cool. The beings there, with their minds purified, are reborn among humans or gods. For hungry ghosts, they satisfy their hunger and thirst, open up their virtuous minds, and enable them to be reborn among humans or gods. For animals, they ensure they get food as they wish, free them from all fear, awaken their virtuous minds, and enable them to be reborn among humans or gods as well. This is called liberation from the Three Evil Realms for all beings.

Question: If beings in hell can receive the Buddha's transformative power to eliminate their sins and suffering, and be reborn as humans or gods, does this happen because of the causal conditions of the Five Precepts and Ten Good Deeds? And if so, how does this principle work?

Answer: In the realms of humans and heavens, there are two kinds of causes for cultivation. First, cultivating based on the Five Precepts and Ten Good Deeds. Second, cultivating based on hearing the Dharma, accepting and upholding it. Now, the Great Compassionate Bodhisattva enters the hells to teach the Dharma. When beings hear the Dharma with faith and joy, and accept and uphold it, the power of their intensive practice leads them to be reborn in the human or heavenly realms. For example, the Dharma Blossom Sutra says, “By the power of the vehicle, they will be reborn in the Heaven of the Thirty-Three, or in the Tushita Heaven.” Therefore, the Treatise states: “Even when hearing the Dharma in hell, as soon as they hear it, they accept and uphold it.” ((and so on))

Question: In what form does the Great Compassion Bodhisattva appear to teach and liberate beings in the ghost and animal realms?

Answer: Most are in animal form (and so on).

Question: Since the Buddha's true form can guide and save beings, why does he sometimes appear in the form of an animal?

The *Treatise on the Great Perfection of Wisdom* states in the chapter on "Certainty of Attaining Buddhahood": "A bodhisattva-mahasattva takes on various physical forms for the benefit of living beings, and uses these forms to help them. Subhuti, when a bodhisattva-mahasattva is born as an animal, they possess the power to use skillful means. Even if hunters come to kill them, they give up their bodies with supreme patience and compassion, never retaliating. Ordinary listeners (shravakas) and solitary realizers (pratyekabuddhas) do not have such power. This is why, Subhuti, know that a bodhisattva-mahasattva is endowed with great compassion, and takes on the form of an animal out of pity and for the benefit of living beings." (Other teachings follow similarly.)

Furthermore, in the chapter on "Pure Lands": "If someone hears the Dharma while born as an animal, they will immediately believe and accept it, as described in the Jataka tales. A bodhisattva may take on an animal body to teach the Dharma to others. Because this is so rare, everyone trusts and accepts it. Also, animals have honest minds and are not deceitful." (The above teachings are thus.)

Due to such principles, bodhisattvas often appear as animals. Accordingly, during their practice over three great kalpas, bodhisattvas have appeared as a white elephant or a golden deer. (And so on.)

Question: When Amitabha Buddha benefits beings in the impure land, what form does He appear in?