Major Expositions

KGSS II:72-80

[Twofold Analysis of the Cause of Birth]

72 Truly we know that without the virtuous Name, our compassionate father, we would lack the direct cause for birth. Without the light, our compassionate mother, we would stand apart from the indirect cause of birth. Although direct and indirect causes may come together, if the karmic-consciousness of shinjin is lacking, one will not reach the land of light. The karmic-consciousness of true and real shinjin is the inner cause. The Name and light - our father and mother - are the outer cause. When the inner and outer causes merge, one realizes the true body in the fulfilled land. Therefore master [Shan-tao] states:

[Amida] takes in and saves all beings throughout the ten quarters with light and Name; [Amida] brings sentient beings to realize shinjin and aspire for birth.

Further, [Fa-chao] states:

Attainment of Buddhahood through the nembutsu: this is the true essence of the Pure Land way.

Further, [Shan-tao states:]

Difficult to encounter is the true essence of the Pure Land way.

Let this be known.

[One Utterance as Practice]

73 Concerning the practice and shinjin that Amida directs to us for our going forth: in practice there is "one utterance" (ichinen), and in shinjin there is "one thought-moment" (ichinen). The one utterance of practice reveals, in terms of the number of voicings, the consummation of the easy practice selected in the Primal Vow.

74 Thus, the Larger Sutra states:

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

75 Master [Shan-tao] of Kuang-ming temple uses the phrase, "Down to one utterance." Further he states, "One voicing, one utterance." Further he states, "Wholehearted thought, exclusive utterance."

76 In the second fascicle of the Liturgy of the Collected Sutra Passages of Master Chih-sheng, [Shan-tao] states:

Deep mind is true and real shinjin. One truly knows oneself to be a foolish being full of blind passions, with scant roots of good, transmigrating in the three realms and unable to emerge from this burning house. And further, one truly knows now, without so much as a single thought of doubt, that Amida's universal Primal Vow decisively enables all to attain birth, including those who say the Name even down to ten times, or even but hear it. Hence it is called "deep mind"...

77 In the [Larger] Sutra, the term "even" (naishi) is used, while [Shan-tao's] commentary uses "down to" (geshi). Although the words "even" and "down to" differ, their significance is the same.
Even is used to indicate all-inclusiveness, embracing both once and many. Great benefit is used in contrast to small benefit. Unexcelled is used in contrast to excelled. Truly we know that the unexcelled great benefit is the true and real benefit of the One Vehicle. Excelled, small benefit refers to the eighty-four thousand provisional gates. Wholehearted thought in [Shan-tao's] commentary is single-heartedness, and indicates being free of double-mindedness. Exclusive utterance is the single practice, and indicates not engaging in dual practice.

The saying of the Name once (ichinen) entrusted to Maitreya is one voicing. One voicing is one utterance. One utterance is single practice. Single practice is right practice. Right practice is the right act. The right act is right-mindedness. Right-mindedness is nembutsu: this is Namu-amida-butsu.

78 Thus, when one has boarded the ship of the Vow of great compassion and sailed out on the vast ocean of light, the winds of perfect virtue blow softly and the waves of evil are transformed. The darkness of ignorance is immediately broken through, and quickly reaching the land of immeasurable light, one realizes great nirvana and acts in accord with the virtue of Samantabhadra. Let this be known.

79 Passages on the Land of Happiness states:

"Continuing for ten utterances" is simply the Sage's expression for a number. Thus, when persons accumulate practice of the nembutsu, concentrate their thoughts, and do not think of other matters, their causal act [for attainment of birth] is brought to fulfillment, leaving nothing more to be done. We are not to take the trouble of keeping count of our utterances. It is said that the nembutsu of those of long practice may often be done in accordance with the above. In the nembutsu practice of beginners, it is permissible to keep count of the number of utterances. This conforms with the sacred scriptures.

[Conclusions to the Section on Great Practice]

80 These passages are clear testimony revealing the true and real practice. We know indeed that this practice embodies the Primal Vow, in which the nembutsu was selected and adopted. It is the supreme practice, rare and all-surpassing. It is the true and wondrous right dharma in which all virtues are perfectly fulfilled. It is the great practice, ultimate and unhindered. Let this be known.