Major Expositions

KGSS VI : 37-45

[Question and Answer: The Threefold Mind
and the Mind that is Single]

37 A further question: Are the threefold mind taught in the Larger Sutra and the Contemplation Sutra and the mind that is single taught in the Smaller Sutra the same or different?

Answer: Concerning the Vow of the "true" gate, which is a provisional means, there is practice and there is trust. Further, there is the true and real, and there is provisional means.

The Vow is the Vow of cultivating the root of virtue. The practice is of two kinds: the root of good and the root of virtue.

The trust is the mind of sincerely directing merit and aspiring for birth.

Concerning practicers, there are the meditative and the nonmeditative.

The birth is birth that is Noncomprehensible.
The Buddha is the transformed body.
The land is the city of doubt and the womb-palace.

By taking the Contemplation Sutra as a model, we know that the [Smaller] Sutra also possesses an explicit meaning and an implicit, hidden, inner meaning.

Concerning its "explicit" meaning, the sutra-teacher Sakyamuni reveals the "true" gate, which consists of the root of good or of virtue, urges beings to have the single-mindedness of self-benefit, and encourages them to attain the noncomprehensible birth, rejecting all other practices of small good. Thus, the sutra teaches, "[Saying the Name is] the act of many roots of good, many virtues, and many merits," and a commentary states, "The nine grades of beings should all direct [the merit of the nembutsu] and attain the stage of nonretrogression." Further:

None [of the other dharma-gates] surpasses birth in the West through the nembutsu;
[With but] three or five utterances, the Buddha will come to welcome us.

This is the explicit meaning of the sutra; it is the provisional means within the "true" gate.

In its implicit meaning, the sutra discloses the true and real dharma that is difficult to accept. It reveals the inconceivable ocean of the Vow, seeking to bring beings to take refuge in the ocean of unhindered great shinjin. Indeed, because this encouragement is encouragement already given by Buddhas countless as the sands of the Ganges, this shinjin is also shinjin witnessed and praised by Buddhas countless as the Ganges' sands. Hence, the sutra terms it "extremely difficult." The commentary states:

Solely through the greatness of Amida's universal Vow,
Foolish beings, when they become mindful of it, are immediately brought to attain birth.

I have set forth here the implicit, disclosed meaning.

The [Smaller] Sutra speaks of "holding steadfast." Further, it uses the term, "the mind that is single."

"Steadfast" reveals that the mind is firm and unchanging. "Holding" means not being distracted and not letting go.

"Single" means nondual. "Mind" is a term for the true and real.

Among the Mahayana sutras, this sutra is the one that was delivered spontaneously, not in response to a question. Thus, the reason Sakyamuni Tathagata appeared in the world, and the true intent of the witness and protection of Buddhas countless as the sands of the Ganges, lies solely in teaching this [sutra]. Accordingly, the mahasattvas who belonged among the four kinds of dependable people who spread the sutras, as well as the teachers of the Pure Land way in the three countries, guide people immersed in the wrong and falsity of the defiled world by revealing the nembutsu that is the true essence of the way.

Although in their general import the three sutras have explicit meanings and an implicit, hidden, inner meaning, they each reveal shinjin to be the basis for entry [into dharma]. Hence, each sutra opens with the words, "Thus [have I heard]..."

"Thus" (nyoze) signifies the aspect of genuine entrusting. Reflecting on the three sutras, I find that they all teach the true, diamondlike mind to be what is most essential. The true mind is great shinjin. Great shinjin is rare, most excellent, true and wondrous, and pure. Why? Because the ocean of great shinjin is extremely difficult to enter, for it arises through the power of the Buddha; because the true land of bliss is extremely easy to go to, for one is born there immediately through the power of the Vow. Here I have sought to discuss the sameness and differences of the "mind that is single" [in relation to the threefold mind of the Larger and Contemplation Sutras]; the import is as I have clarified above.

Here ends the answer concerning the meaning of the mind that is single in the three sutras.

[The "True" Gate: The Twentieth Vow]

38 Monks and laity of this defiled world should swiftly enter the "true" gate of perfectly accomplished supreme virtues and aspire for the birth that is noncomprehensible.

With regard to the provisional means of the "true" gate, there is the root of good and there is the root of virtue. Further, there is the meditative single mind, the nonmeditative single mind, and the meditative and nonmeditative combined mind.

"Combined mind" means that sages and foolish beings - whether Mahayana or Hinayana - and all beings of good and evil, recite the Name with minds in which the auxiliary and the right are mixed together. The teaching is indeed one of sudden attainment, but the practicers are beings of gradual attainment. The practice is single, but the mind is mixed. Hence the term, "combined mind."

"Meditative or nonmeditative single mind" refers to seeking the power of the Primal Vow with a mind that believes in [the recompense of] evil and good. This is termed the single mind of self-power.

"Root of good" refers to the Tathagata's auspicious Name. This auspicious Name is perfectly possessed of the myriad goods; it is the root of all goods. Hence the term "root of good."

"Root of virtue" refers to the Tathagata's virtuous Name. This virtuous Name, with but a single utterance, fulfills the supreme virtues [in practicers], transforming all their evil. It is the source of the virtuous names [of the Buddhas] throughout the ten quarters in the past, present, and future. Hence it is termed the "root of virtue."

Sakyamuni Buddha revealed this store of virtue to encourage and guide beings of the defiled worlds of the ten quarters. Amida Tathagata, in the beginning, established the Vow that beings ultimately attain birth in order to compassionately lead the multitudinous ocean of all beings.

The compassionate Vow already exists. It is the "Vow of cultivating the root of virtue," also known as the "Vow of settlement of birth through placing thoughts [on the Pure Land]," the "Vow stating 'If they do not ultimately attain birth,'" and the "Vow of sincere mind and directing merit."

39 In the Larger Sutra, the Vow is stated:

If, when I attain Buddhahood, the sentient beings of the ten quarters, on hearing my Name, should place their thoughts on my land, cultivate the root of all virtues, and direct their merits with sincere mind desiring to be born in my land, and yet not ultimately attain it, may I not attain the supreme enlightenment.

40 Further, [the Larger Sutra] states:

They doubt these wisdoms and do not entrust themselves. And yet, believing in [the recompense of] evil and good, they aspire to be born in that land through cultivating the root of good. Such sentient beings will be born in the [womb] palace.

41 Further, it states:

People who lack the root of good
Are not able to hear this sutra,
But those who observe the precepts without fault
Are able to hear the right dharma.

42 The Sutra of the Tathagata of Immeasurable Life states:

If, when I become Buddha, all the sentient beings of the countless lands should hear my Name being expounded and, taking it as their own root of good, direct their merits toward the land of bliss, and yet not attain birth, may I not attain enlightenment.

43 The Sutra of the Enlightenment of Ultimate Equality states:

People not possessed of this virtue
Are unable to hear the name of this sutra;
Only those who have observed the precepts without fault
Have now come to hear the right dharma.

Those of evil, arrogance, the hindrance of passions, and indolence
Will have difficulty entrusting themselves to this dharma;
But those who have encountered Buddhas in previous lives
Will listen joyfully to the teaching of the World-honored one.

Rare is it to obtain human life,
And difficult to encounter a Buddha's appearance in the world;
Hard is it to attain the wisdom of entrusting:
Should you meet with and hear this teaching, pursue it with diligence.

44 The Contemplation Sutra states:

The Buddha said to Ananda, "You must hold firmly to these words. To hold to these words is to hold to the Name of the Buddha of immeasurable life."

45 The Amida Sutra states:

You cannot be born in that land through the cause of small roots of good and small virtues. Hearing Amida Buddha's Name being expounded, hold steadfast to it.