Major Expositions

KGSS VI : 15-36

[Question and Answer: The Threefold Mind
in the Larger and Contemplation Sutras]

15 Question: Are the three minds taught in the Larger Sutra and those taught in the Contemplation Sutra the same or different?

Answer: When I consider the Sutra of Contemplation on the Buddha of Immeasurable Life, taking into account the interpretation of the commentator [Shan-tao], I find there is an explicit meaning and an implicit, hidden, inner meaning.

"Explicit" refers to presenting the meditative and nonmeditative good acts and setting forth the three levels of practicers and the three minds. The two forms of good and the three types of meritorious acts, however, are not the true cause of birth in the fulfilled land. Further, the three minds that beings awaken are all minds of self-benefit that are individually different and not the mind that is single, which arises from [Amida's] benefiting of others. They are roots of good with which to aspire for the Pure Land that [Sakyamuni] Tathagata taught as a distinct provisional means. This is the import of the sutra; it is its "explicit" meaning.

"Implicit" refers to disclosing the Tathagata's universal Vow and revealing the mind that is single, to which [practicers of the three minds] are led through [Amida's] benefiting of others. Through the opportunity brought about by the grave evil acts of Devadatta and Ajatasatru, Sakyamuni, with a smile, disclosed his inner intent. Through the condition brought about by the right intention in Vaidehi's selection, Amida's Primal Vow of great compassion was clarified. This is the hidden, implicit meaning of the sutra.

Thus, [regarding the implicit meaning,] the sutra states, Enable me to perceive the place [established through] pure acts. "Place [established through] pure acts" refers to the fulfilled land established through the Primal Vow.

Teach me how to concentrate my thoughts: to concentrate thoughts is a matter of provisional means. Teach me genuine acceptance refers to the true mind that is diamondlike.

Clearly perceive the one in that land who has accomplished pure acts: perceive and know the Tathagata fulfilled through the Primal Vow - the Tathagata of unhindered light filling the ten quarters.

Expound fully with many illustrations refers to the thirteen meditative practices.

You are a foolish being; your mind is inferior: here it is disclosed that [Vaidehi] is the person suited for the teaching of birth for evil beings.

The Buddha-tathagatas possess distinct provisional means: it is revealed that meditative and nonmeditative good acts are provisional teachings.

Through the Buddha's power I have seen that land expresses Other Power.

Sentient beings after the Buddha's demise: sentient beings of the future are the very beings who attain birth.

Even if [what you have seen] corresponds with [the sutra], it is to be called "rough perception": this reveals that meditative practice is difficult to accomplish.

While in this present existence, you attain nembutsu-samadhi: this explains, concerning the benefit obtained through accomplishing meditative practice, that attainment of nembutsu-samadhi is the benefit of contemplation. In other words, the gate of contemplative practice is a provisional teaching.

It is stated: Awakening the three minds, they attain immediate [or] provisional birth. Further: Again, there are three kinds of sentient beings who will definitely attain birth. According to these passages there are, in relation to the three levels of practicers, three different kinds of "three minds" and also two kinds of birth.

Truly we see from the above that this sutra has an explicit meaning and an implicit, hidden, inner meaning.

I will discuss the sameness and differences of the three minds in the two sutras; this matter must be carefully understood. In their explicit meanings, the Larger Sutra and the Contemplation Sutra differ; in their implicit meaning, they are one. Reflect on this.

16 Hence, the Master of Kuang-ming temple states:

Thus the Guiding Master of this Saha world, in response to [Vaidehi's] request, opened widely the "essential" gate to the Pure Land path, and the Compassionate One of the land of happiness revealed the universal Vow that holds his special intent. The "essential" gate consists of the meditative and nonmeditative practices taught in the Contemplation Sutra. "Meditative" refers to stopping thought and concentrating the mind; "nonmeditative" refers to abandoning evil and performing good. Beings are instructed to direct the merit of these two kinds of practices and aspire for birth. Concerning the "universal Vow," it is as set forth in the Larger Sutra.

17 Further, he states:

The Contemplation Sutra has Buddha-contemplation samadhi as its essence, and also nembutsu-samadhi as its essence. Its core is aspiring single-heartedly through directing merits and thus attaining birth in the Pure Land.

Concerning whether its teaching is Mahayana or Hinayana, the question arises: to which of the two pitakas does it belong and in which of the two teachings is it included?

Answer: It is included in the bodhisattva-pitaka. It belongs to the teachings of sudden attainment.

18 Further, he states:

"Thus [have I heard]" (nyoze) indicates dharma; it refers to the two teachings of meditative and nonmeditative practices. Ze (this) is a word indicating something definite. Beings who perform these practices unfailingly gain benefit. This shows that the words taught by the Tathagata are without error. Hence the term, "Thus" (nyoze).

Further, nyo ("in this way") means "in accord with the desires of sentient beings." In accord with our wishes, the Buddha saves us. The correspondence between being and teaching is also referred to as ze (this). Hence, "Thus."

Further, "Thus" is meant to clarify what the Tathagata taught. The Tathagata teaches gradual attainment just as gradual attainment is; teaches sudden attainment just as sudden attainment is; teaches phenomena just as phenomena are; teaches emptiness just as emptiness is; teaches the way of human beings just as the way of human beings is; teaches the way of devas just as the way of devas is; teaches Hinayana just as Hinayana is; teaches Mahayana just as Mahayana is; teaches the nature of foolish beings just as foolish beings are; teaches the nature of sages just as sages are; teaches cause just as cause is; teaches result just as result is; teaches pain just as pain is; teaches pleasure just as pleasure is; teaches things distant just as things distant are; teaches things near just as things near are; teaches sameness just as sameness is; teaches difference just as difference is; teaches purity just as purity is; teaches defilement just as defilement is; teaches all things in a thousand different ways and with a myriad variations. The Tathagata discerns clearly and thoroughly and performs practices in accord with beings' minds, so as to benefit each of them in different ways. His acts and their results accord with the nature of things and are always unerring; they are referred to as "this" (ze). Hence, "Thus" (nyoze).

19 Further, he states:

The passage from Those who aspire to be born in that land to are called pure acts clarifies the exhortation to perform the three types of meritorious conduct. It reveals that the capacities of all sentient beings are of two kinds: meditative and nonmeditative. If birth depended only on meditative good acts, not all beings would attain it. Thus the Tathagata, devising provisional means, revealed the three types of meritorious conduct to provide for those of nonmeditative and distracted faculties.

20 Further, he states:

Further, what is true and real falls into two types: self-benefiting with a true and real mind and benefiting others with a true and real mind.

Self-benefiting with a true and real mind is of two kinds. The first is, with a true and real mind, to stop all one's own and others' evil acts and abandon this defiled world, and, just as bodhisattvas stop and cast off all evil acts, to aspire oneself to do likewise whether walking, standing, sitting or reclining.

The second is to cultivate diligently with a true and real mind what is good for oneself and for others, both ordinary people and sages. As verbal action with a true and real mind, one praises Amida Buddha and the Buddha's two kinds of fulfillment, beings and land. Moreover, as verbal action with a true and real mind, one deplores and loathes the pain and evil of the two kinds of recompense - beings and environment - of oneself and others within the three realms and six courses. In addition, one praises the good performed by all sentient beings in the three modes of action. If their acts are not good, one should respectfully keep one's distance and not rejoice in concord.

Further, as bodily action with a true and real mind, one pays homage, with joined hands, to Amida Buddha and the Buddha's two kinds of fulfillment of body and land, venerates them, and makes offerings to them with the four kinds of gifts. And, as bodily action with a true and real mind, one loathes and abandons the two kinds of recompense - beings and environment - of oneself and others within the three realms of birth-and-death, holding them of no account.

Further, as mental action with a true and real mind, one thinks on, observes, and remains mindful of Amida Buddha and the Buddha's two kinds of fulfillment of body and land, as though they stood before one's eyes. And, as mental action with a true and real mind, one despises, loathes, and abandons the two kinds of recompense - beings and environment - of oneself and others within the three realms of birth-and-death...

Further, it is to believe deeply and decidedly that Sakyamuni Buddha leads people to aspire for the Pure Land by teaching, in the Contemplation Sutra, the three types of meritorious conduct, the nine grades of beings, and the two kinds of good - meditative and nonmeditative - and by verifying and praising Amida's two kinds of fulfillment, body and land...

Further, the deep trust that is deep mind is to decidedly settle one's own mind, perform practices in accord with the teaching, cast out doubt and error forever, and not succumb to or be thwarted by those of different understandings, different practices, other teachings, other views, or other opinions...

Next, concerning " establishing trust in relation to practice," there are two kinds of practices: right practice and sundry practices. Right practice refers to performing solely as prescribed in the sutras that teach birth in the Pure Land. What is this practice? It is to recite solely and single-heartedly the Contemplation Sutra, the Amida Sutra, and the Sutra of the Buddha of Immeasurable Life. It is to concentrate single-heartedly on, think on, observe, and hold in mindfulness the adornment of the Pure Land's two kinds of fulfillment alone. If one worships, one single-heartedly worships Amida Buddha alone. If one utters a name, one single-heartedly utters the Name of Amida Buddha alone. If one praises and makes offerings, one single-heartedly praises and makes offerings [to Amida] alone. This is called "right practice."

Further, right practice is divided into two. First, single-heartedly practicing the saying of the Name of Amida alone - whether walking, standing, sitting, or reclining - without regard to the length of time, and without abandoning it from moment to moment: this is called "the act of true settlement," for it is in accord with the Buddha's Vow. [Second,] if one engages in worship, sutra-recitation, and so on, these are called "auxiliary acts." All forms of good other than these two kinds of practice - true and auxiliary - are called "sundry practices."

If one performs these true and auxiliary practices, one's heart always attends upon Amida and one's mindfulness never ceases; hence, such practice is said to be "uninterrupted." If one performs the sundry practices, one's mind is constantly interrupted. Even though one may direct the merit of such practices and attain birth, they are all "irrelevant and sundry practices."

Hence, the term deep mind. [Here ends the explanation of deep mind.]

The third is the mind of aspiration for birth through directing merit. The mind of aspiration for birth through directing merit is to aspire, with a mind of genuine deep trust, to attain birth in that land through directing all roots of good performed by oneself and others - the mundane and supramundane roots of good that one has performed through bodily, verbal, and mental acts from the past down to the present life, and further all the mundane and supramundane roots of good performed through bodily, verbal, and mental acts by others, both foolish beings and sages, in which one rejoices.

21 Further, he states:

Meditative good is a means to lead on to discernment [of the Primal Vow].

22 Further, he states:

Nonmeditative good is a means to lead one to the practice [of the nembutsu].

23 Further, he states:

It is difficult to encounter the essentials of the Pure Land way.

24 Further, he states:

As the Contemplation Sutra teaches, above all if one possesses the three minds, one will unfailingly attain birth. What are these three? The first is sincere mind. This is, in bodily action, to worship the Buddha; in verbal action, to praise the Buddha; and in mental action, to think solely on and contemplate the Buddha. In giving rise to the three modes of action, one unfailingly possesses truth and sincerity; hence, "sincere mind."... The third is the mind of aspiration for birth through directing merit. Directing all the roots of good one has performed, one aspires for birth; hence, "mind of aspiration for birth through directing merit." If one possesses these three minds, one will unfailingly attain birth. If one of these three minds is lacking, one does not attain birth. This is taught fully in the Contemplation Sutra. Reflect on this...

Further, bodhisattvas who have already become liberated from birth-and-death direct the good that they perform seeking the fruit of Buddhahood; this is self-benefit. [At the same time,] they are active into the endless future, teaching and guiding sentient beings; this is benefiting others. Sentient beings of these present times, however, are all fettered by blind passions and have not yet become liberated from the pain of the evil courses in birth-and-death. But under favorable conditions, they perform practices and, fully and swiftly directing all their roots of good, aspire to be born in Amida Buddha's land. Once they have reached that land, there is nothing that they fear. The four aspects of practice explained earlier come to be carried on naturally and effortlessly, and both self-benefit and benefiting others are necessarily fulfilled. Reflect on this.

25 Further, he states:

Of those who abandon the sole practice and seek to perform sundry good acts, out of a hundred, at times scarcely one or two will attain birth, and out of a thousand, at times only three or five. For various circumstances confuse and disturb them; for they lose right-mindedness; for they do not accord with the Buddha's Primal Vow; for they are in conflict with [Sakyamuni's] teaching; for they do not follow the Buddhas' words; for their concentration is not continuous; for their mindfulness is interrupted; for their directing of merit and aspiration are not earnest and sincere; for blind passions such as greed, anger, and various views arise and interrupt them; for they completely lack shame and repentance.

There are three grades of repentance:...high, middle, and low. In the high grade of repentance, blood flows from the hair pores of one's body and issues from one's eyes. In the middle grade of repentance, hot beads of sweat appear from the hair pores of one's whole body, and blood issues from one's eyes. In the low grade of repentance, one's whole body is pervaded by heat and tears flow from one's eyes. Although there are differences among these three levels, they are all performed only by those who have long cultivated roots of good for emancipation. But if people in this life revere the teaching, pay homage to monks, do not cherish their lives, and repent even small transgressions, this will penetrate to their hearts' core, and if they repent in this way, their heavy obstructions, whether accumulated over a long or short time, will all swiftly be eradicated. People who do not do so may urgently seek [emancipation] through the twelve periods of the day and night, but in the end it will be of no avail. People who do not repent should know: Although one may not be able to shed tears and blood, if one is simply pervaded by true mind, it will be the same as [the repentance] described above.

26 Further, he states:

It is not at all stated that any practicers of various other acts are illumined and embraced.

27 Further, he states:

The Tathagata appeared amid the five defilement
And through well-suited provisional means, guides the multitudes.
At times, he explains attaining emancipation through listening to many teachings;
At times, realizing the three illuminations through but slight understanding.

At times, he teaches eradicating obstructions through meritorious conduct and wisdom,
At times, sitting and reflecting in meditation.
The various dharma-gates all lead to emancipation.

28 Further, he states:

It is truly hard to continue cultivating merits through myriads of kalpas;
In each moment, blind passions intrude a hundred or a thousand times;
Though some may hope to realize dharma-insight in this Saha world,
They will pass kalpas countless as the Ganges' sands in the six courses,
And still the time of realization will not come.

The various dharma-gates are not the same; they are called teachings of gradual attainment;
And one realizes nonorigination only through a myriad kalpas of painful practice.
Therefore, throughout your life, practice the nembutsu alone;
At the moment your life ends, the Buddha will come to receive you.

Even in the interval of a single meal, there is time
For greed and anger to arise; how would they not in a myriad kalpas?
Greed and anger obstruct the path to the human and deva realms;
One will come to settle in the three evil courses or the four evil realms.

29 Further, he states:

Directing the merit of meditative and nonmeditative practices, enter the precious land;
These are the Tathagata's distinct provisional means.
Vaidehi being a woman, her condition was that
Of a foolish being filled with greed and anger.

30 The Commentary on the Treatise states:

There are two kinds of virtue. First, there is virtue that is produced from a defiled mind and that does not accord with dharma-nature. Whether with regard to their cause or to their fruition, the good acts of foolish human beings and devas and the recompense of human beings and devas are all inverted, empty, and false. Hence, they are called untrue virtue.

31 Passages on the Land of Happiness states:

To quote the "Moon-Matrix Section" of the Great Collection Sutra:

Out of billions of sentient beings who seek to perform practices and cultivate the way in the last dharma-age, not one will gain realization.

This is now the last dharma-age; it is the evil world of the five defilements. This one gate - the Pure Land way - is the only path that affords passage.

32 Further, it states:

As long as ten thousand kalpas of practice have not been fulfilled, we can never escape from this burning house. For we are subject to inverted thinking and regression. The effort in each practice is quite large, but the acquired result is only falsity.

33 According to the Larger Sutra, true and provisional Vows were established. Further, in the Contemplation Sutra, provisional and true teachings are revealed. In the Smaller Sutra, only the "true" gate is taught, and provisional good acts are not discussed. Thus, what is true in the three sutras has as its essence the selected Primal Vow. What is provisional in the three sutras is essentially the practice of various good roots of good.

In considering the provisional Vow from this perspective, I find that there is the temporary aspect and the true, and further that there is an aspect of practice and an aspect of trust. This Vow is the Vow of Buddha's appearance at death. "Practice" refers to the good of cultivating various virtues. "Trust" refers to sincere mind, aspiration, and desire for birth. Through the practice and trust of this Vow, the accommodated and the temporary provisional means that form the "essential" gate of the Pure Land way are revealed.

By means of this "essential" gate, three types of practice - right, auxiliary, and sundry - are disclosed. With regard to both the right and the auxiliary, there is single praxis and mixed praxis. Concerning practicers, there are two kinds: the meditative practicer and the nonmeditative practicer.

Further, the three minds are of two types, and there are two kinds of birth. The two types of three minds are the three minds of meditative practice and the three minds of nonmeditative practice. The meditative and nonmeditative minds are minds of self-benefit that vary with each person. The two kinds of birth are immediate birth and provisional birth. Provisional birth refers to womblike birth and birth in the borderland; it is birth like that attained beneath the twin sala trees. Immediate birth is transformative birth in the fulfilled land.

In the [Contemplation] Sutra, we also find the aspect of the true. It is the revealing of the diamondlike true mind, through which Amida's grasping, never to abandon is disclosed. Thus Sakyamuni, the well-gone, who guides sentient beings of this defiled world, widely taught the mind of the "Vow of sincere mind and entrusting"; for it is entrusting that is the true cause of birth in the fulfilled land. Hence, the Larger Sutra states "entrusting." It is the Tathagata's Vow-mind that is completely untainted by the hindrance of doubt. Therefore the term "entrusting" (shin) is used. The Contemplation Sutra refers to it as "deep mind." In order to contrast it with the shallow trust of beings, it is termed "deep mind." The Smaller Sutra refers to it as "single-heartedness." "Single" here implies that there is no mixing of two kinds of practice. Further, concerning single-heartedness, there is deep and shallow. "Deep" refers to the true and real mind that is [Amida's] benefiting of others; "shallow" describes the mind of self-benefit through meditative and nonmeditative practices.

34 According to Master [Shan-tao]:

Depending on the minds [of beings], excellent practices are performed. There are gateways numbering eighty-four thousand and more. Whether they are gradual or sudden, they are suited to the capacities of beings. Hence, those who practice them according to their circumstances all gain emancipation.

But it is hard for the foolish and ignorant, who are ever sinking in birth-and-death, to perform acts with the mind of meditative practices, for this is to cease thinking and to concentrate the mind. It is also hard to perform acts with the mind of nonmeditative practices, for this is to discard evil and practice good. Thus, since it is hard even to visualize forms and fix the mind on them, [Shan-tao] states:

One may dedicate a lifetime of a thousand years, but still the dharma-eye will not be opened.

How much harder indeed is it to realize formlessness and cessation of thought. Therefore he states:

The Tathagata already knows that foolish beings of the latter age possessed of karmic evil and defilements are incapable of visualizing forms and fixing the mind on them. How much harder is it to seek realization without visualizing forms; it is like a person lacking transcendent powers building a house in the air.

In the expression, "gateways...and more," "gateways" refers to the eighty-four thousand provisional gateways. "More" refers to the ocean of the One Vehicle, the Primal Vow.

35 Among all the teachings that Sakyamuni Buddha taught during his lifetime, those that teach attaining sacred wisdom and realizing the fruit in this world are called the Path of Sages. They are termed the path of difficult practice. Within this path there are Mahayana and Hinayana; gradual attainment and sudden attainment; the One Vehicle, two vehicles, and three vehicles; accommodated and true; exoteric and esoteric; departing lengthwise and transcending lengthwise. These are self-power teachings, the path of the accommodated gate of provisional means recommended [by those] in the state of benefiting and guiding others.

Attaining sacred wisdom and realizing the fruit in the Pure Land of peace is called the Pure Land path. It is termed the path of easy practice. Within this path there are departing crosswise and transcending crosswise; temporary and true; gradual attainment and sudden attainment; auxiliary, right, and sundry practices; mixed praxis and single praxis.

"Right [practices]" refers to the five kinds of right practice. "Auxiliary [practices]" refers to these five kinds of practice with the exception of saying the Name. "Sundry practices" refers to all the various practices other than the right and the auxiliary; these are teachings of gradual attainment that expound ways of departing crosswise; they are the temporary gate of self-power, which includes the teachings of meditative and nonmeditative practices, the three kinds of meritorious conduct, and the three levels of practicers and nine grades of beings.

"Transcending crosswise" refers to being mindful of the Primal Vow and becoming free of the mind of self-power; this is termed "Other Power of transcending crosswise." It is the single within the single, the sudden within the sudden, the true within the true, the One Vehicle within the [One] Vehicle. It is the true essence [of the Pure Land way]. This has already been clarified in "Chapter on True Practice."

36 With the expression "sundry practices" and also with "mixed praxis," the term is single, but there are different meanings. "Sundry" embraces all the myriads of practices. In contrast to the five right practices, there are five kinds of sundry practices. The term "sundry" is used because the understandings and practices for birth as human beings, devas, bodhisattvas and so on are compounded [with aspiration for birth in Amida's land]. Originally, they are not causes resulting in birth in the Pure Land. They are good acts that, with a change of mind, come to be directed toward birth; hence, they are termed "sundry practices within the Pure Land way."

Further, concerning "sundry practices," there is "single practice" and "single mind"; also, there are "combined practices" and "combined mind."

"Single practice" refers to the performance of solely one kind of good act; hence it is termed "single practice." "Single mind" refers to directing merit solely [toward birth in the Pure Land]; hence it is termed "single mind."

Concerning "combined practices" and "combined mind," because one performs various good acts together, the term "combined practices" is used; because minds of meditative good and nonmeditative good are combined, the term "combined mind" is used.

Further, concerning right and auxiliary, there is single praxis and mixed praxis. Regarding mixed praxis, there is single mind and combined mind. There are two kinds of single praxis: first, only saying the Buddha's Name, and second, the five single [acts]. Concerning these [five] acts, there is single mind and combined mind. The five single [acts] are: 1) solely worshiping [Amida], 2) solely reciting [the Pure Land sutras], 3) solely contemplating [Amida and the Pure Land], 4 solely saying the Name, and 5) solely praising [Amida]. These are termed the five kinds of single praxis. The term "single praxis" is the same, but it has different meanings. It is meditative single praxis and also nonmeditative single praxis.

"Single mind" refers to singly performing the five right practices without double-mindedness; hence, "single mind." This is meditative single mind, and also nonmeditative single mind.

"Mixed praxis" is to perform the auxiliary and right acts together; hence "mixed praxis." "Combined mind" refers to mixing the minds of meditative and nonmeditative good acts; hence, "combined mind." Reflect on this.

All the various practices of the Pure Land way are termed the "myriad practices" by Master Tao-ch'o and "sundry practices" by Master Shan-tao. Master Huai-kan called them "various practices." [In the use of these terms,] Master Genshin followed Master Huai-kan, and Master Genku followed Master Shan-tao.

Relying on the teacher of the sutras, [Sakyamuni,] and turning to the commentary of Master [Shan-tao], I find that among "sundry practices" are combined practices performed with a combined mind, combined practices performed with a single mind, and single practice performed with a combined mind. Further, among right practices there is single praxis performed with a single mind, or single praxis performed with a combined mind, and mixed praxis performed with a combined mind; all are causal acts resulting in birth in the borderland, the womb-palace, and the realm of indolence and pride. Hence, although one is born in the land of bliss, one does not see the three treasures. The light of the Buddha's mind does not illuminate and grasp practicers of sundry acts. How truly profound is the intent behind the temporarily guiding Vow! How clear become the teachings of the temporary gate and [Shan-tao's] explanation [that they are for the awakening] of desire for the Pure Land!

In their explicit meaning, the three minds taught in the two sutras differ; in their implicit meaning, they are one. Here ends the answer to the question concerning the sameness and differences of the teachings on the threefold mind.