Major Expositions

KGSS III:28-38

[Entrusting]

28 Next, concerning entrusting, it is the ocean of shinjin, perfect and unhindered, that is the Tathagata's consummately fulfilled great compassion. Hence, there is no mixture of doubt. It is therefore called "entrusting." The essence of entrusting is the sincere mind of benefiting others and directing virtues.

However, since the beginningless past, the multitudes of beings have been transmigrating in the ocean of ignorance, sinking aimlessly in the cycle of all forms of existence and bound to the cycle of all forms of pain; accordingly, they lack the entrusting that is pure. In the manner of their existence, they have no entrusting that is true and real. Hence, it is difficult for them to encounter the unexcelled virtues, difficult to realize the supreme, pure shinjin. In all small foolish beings, at all times, thoughts of greed and desire incessantly defile any goodness of heart; thoughts of anger and hatred constantly consume the dharma-treasure. Even if one urgently acts and urgently practices as though sweeping fire from one's head, all these acts must be called "poisoned and sundry good," and "false and deceitful practice." They cannot be called "true and real action." To seek to be born in the land of immeasurable light through such false and poisoned good is completely wrong.

Why? Because when the Tathagata was performing bodhisattva practices, there was not a moment - not an instant - when his practice in the three modes of action was tainted by the hindrance of doubt. Because this mind is the Tathagata's mind of great compassion, it necessarily becomes the truly decisive cause of attaining the fulfilled land. The Tathagata, turning with compassion toward the ocean of living beings in pain and affliction, has given unhindered and vast pure shinjin to the ocean of sentient beings. This is called the "true and real shinjin that is [Amida's] benefiting of others."

29 The passage on the Vow's fulfillment that reveals the shinjin of the Primal Vow states:

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

30 Further, [the corresponding passage from the Sutra of the Tathagata of Immeasurable Life] states:

When, upon hearing the Name of the Tathagata of immeasurable life, sentient beings of the Buddha-lands of other quarters awaken one thought-moment of pure shinjin, rejoice.

31 The Nirvana Sutra states:

Good sons! Great love and great compassion are called Buddha-nature. Why? Because great love and great compassion always accompany the bodhisattva, just as shadows accompany things. All sentient beings will without fail ultimately realize great love and great compassion. Therefore it is taught, "All sentient beings are possessed of Buddha-nature." Great love and great compassion are Buddha-nature. Buddha-nature is Tathagata.

Great joy and great even-mindedness are called Buddha-nature. Why? Because if a bodhisattva-mahasattva were incapable of the twenty-five forms of existence, he could not attain the supreme, perfect enlightenment. All sentient beings will ultimately attain great joy and great even-mindedness. Therefore it is taught, "All sentient beings are possessed of Buddha-nature." Great joy and great even-mindedness are none other than Buddha-nature. Buddha-nature is Tathagata.

Buddha-nature is great shinjin. Why? Because through shinjin the bodhisattva-mahasattva has acquired all the paramitas from charity to wisdom. All sentient beings will without fail ultimately realize great shinjin. Therefore it is taught, "All sentient beings are possessed of Buddha-nature." Great shinjin is none other than Buddha-nature. Buddha-nature is Tathagata.

Buddha-nature is called "the state of regarding each being as one's only child." Why? Because through the conditions of the state of regarding each being as one's only child, the bodhisattva has realized the mind of equality concerning all sentient beings. All sentient beings will without fail ultimately attain the state of regarding each being as one's only child. Therefore it is taught, "All sentient beings are possessed of Buddha-nature." The state of regarding each being as one's only child is none other than Buddha-nature. Buddha-nature is Tathagata.

32 Further, it states:

Also it is taught, concerning the supreme, perfect enlightenment, that shinjin is its cause. Although the causes of enlightenment are without number, when shinjin has been presented, they have already been exhaustively included.

33 Further, it states:

There are two kinds of shinjin: one arises from hearing and the other from thought. This person's shinjin has arisen from hearing but not from thought. Therefore it is called "imperfect realization of shinjin."
Again, there are two kinds of shinjin: one is to believe that there is enlightenment, and the other, to believe that there are people who have attained it. This person's shinjin is belief only that enlightenment exists and not that there are people who have attained it. Therefore it is called "imperfect realization of shinjin."

34 The Garland Sutra states:

The person who hears this dharma, rejoices
In shinjin, and is free of doubt
Swiftly attains the supreme enlightenment;
Such a person is equal to the Tathagatas.

35 Further, it states:

The Tathagata dispels forever
The doubts of all sentient beings,
And all the aspirations of their hearts
He brings to complete fulfillment.

36 Further, it states:

Shinjin is the source of enlightenment, the mother of virtues;
It nurtures all forms of goodness.
It cuts away the net of doubt and breaks free from the currents of desire;
It unfolds the supreme enlightenment of nirvana.

Shinjin harbors no defiled thoughts, it is pure,
Eradicating all arrogance; it is the root of reverence
And the foremost treasure of the dharma-store.
It is the hand of purity, holding all practices within itself.

Shinjin gives freely and ungrudgingly;
Shinjin rejoices and enters the Buddha-dharma;
Shinjin makes wisdom and virtues increase;
Shinjin unfailingly reaches the stage of Tathagata.

Shinjin purifies the faculties, makes them clear and sharp;
Its power is firm and steadfast, nothing can destroy it.
Shinjin sunders forever the root of blind passions;
Shinjin leads one to seek the virtues of Buddha alone.

Shinjin knows no attachment to objects;
It separates one from the adversities, so that one attains the realm free of them.
Shinjin transcends the domain of maras
And manifests the path of unexcelled emancipation.

Shinjin keeps the seeds of virtues from destruction;
Shinjin nurtures the tree of enlightenment.
Shinjin makes supreme wisdom grow.
Shinjin makes all the Buddhas manifest.

For this reason, the process of enlightenment is taught in stages of practice;
Shinjin* is foremost, and is extremely difficult to realize...

If one constantly entrusts to and reveres the Buddhas,
That in itself is to perform great offerings.
When one performs great offerings,
One entrusts to the inconceivable working of the Buddhas.

If one constantly entrusts to and reveres the precious dharma,
One never tires of listening to the Buddha's teaching.
If one never tires of listening to the Buddha's teaching,
One entrusts to the inconceivable working of the dharma.

If one constantly entrusts to and reveres the undefiled Sangha,
One attains the point where shinjin never retrogresses.
If one attains the point where shinjin never retrogresses,
One's power of shinjin is immovable.

If one's power of shinjin is immovable,
One's faculties are purified and become clear and sharp.
If one's faculties are purified and become clear and sharp,
One is able to approach true teachers.

If one becomes able to approach true teachers,
One devotes oneself to practicing the vast, supreme good.
If one practices the vast, supreme good,
One acquires the immense causal power [that leads to Buddhahood].

If one acquires the immense causal power,
One attains the peerless, decisive understanding.
If one attains the peerless, decisive understanding,
One is protected by all the Buddhas.

If one is protected by all the Buddhas,
One is able to awaken the mind aspiring for enlightenment.
If one awakens the mind that aspires for enlightenment,
One diligently practices the virtues of the Buddhas.

If one diligently practices the virtues of the Buddhas,
One is born into the home of the Tathagatas.
If one is born into the home of the Tathagatas,
One performs good and practices skillful means.

If one performs good and practices skillful means,
One attains the pure mind of shinjin.*
If one attains the pure mind of shinjin,*
One realizes the unsurpassed supreme mind.

If one realizes the unsurpassed supreme mind,
One constantly practices the paramitas.
If one constantly practices the paramitas,
One fulfills all the practices of the Mahayana.

If one fulfills all the Mahayana practices,
One makes offerings to the Buddhas in accord with the dharma.
If one makes offerings to the Buddhas in accord with the dharma,
The mind of thinking on the Buddhas is immovable.

If the mind of thinking on the Buddhas becomes immovable,
One constantly sees the countless Buddhas.
If one constantly sees the countless Buddhas,
One sees that the body of Tathagata is eternal.

If one sees that the body of Tathagata is eternal,
One realizes that the dharma is everlasting and imperishable.
If one realizes that the dharma is everlasting and imperishable,
One attains unhindered powers of speech.

If one attains unhindered powers of speech,
One can expound the boundless teachings.
If one expounds the boundless teachings,
One saves sentient beings by loving and caring for them.

If one saves sentient beings by loving and caring for them,
One attains the steadfast mind of great compassion.
If one attains the steadfast mind of great compassion,
One rejoices in the most profound dharma.

If one rejoices in the most profound dharma,
One is free from the faults of the created world.
If one is free from the faults of the created world,
One rids oneself of arrogance and self-indulgence.

If one rids oneself of arrogance and self-indulgence,
One benefits all sentient beings as well as oneself.
If one benefits all sentient beings as well as oneself,
One dwells in the realm of birth-and-death without fatigue or revulsion.

37 The Commentary on the Treatise states:

It is termed, "to be in correspondence [with the significance of the Name] by practicing in accord with reality." For this reason, the author of the Treatise states at the outset, "I, with the mind that is single"...

38 Further, it states:

Each sutra opens with the words, "Thus [have I heard]..."
This reveals entrusting to be the basis for entry [into the dharma].