Major Expositions

KGSS VI : 46-56

46 The Master of Kuang-ming temple states:

Although the many other practices are termed "good acts," when viewed in relation to the nembutsu, one finds them altogether beneath comparison. For this reason, many passages in the sutras extensively praise the efficacy of the nembutsu. For example, in such passages as the Forty-eight Vows in the Sutra of the Buddha of Immeasurable Life, it is clear that by singly practicing the saying of the Name alone, one attains birth.

Further, as taught in the Amida Sutra, by singly practicing the saying of Amida's Name for one to seven days, one attains birth.

Further, the witness of the Buddhas throughout the ten quarters, countless as the sands of the Ganges, is not hollow.

Again, the passages of this [Contemplation] Sutra presenting meditative and nonmeditative good acts show that by singly practicing the saying of the Name alone, one attains birth.

Such examples are not few. This completes the general exposition of nembutsu-samadhi.

47 Further, he states:

Further, one should believe deeply and decidedly that, as taught in the Amida Sutra, all the Buddhas throughout the ten quarters, countless as the sands of the Ganges, give their witness and encourage all foolish beings to attain birth without fail...

In their words and acts, the Buddhas are not in conflict with each other. Sakyamuni is the one who guides and urges all foolish beings to the saying of the Name alone and to single practice throughout their lives, so that when death comes, they will be born without fail in the Pure Land; but in fact all the Buddhas throughout the ten quarters, with the same intent, praise this teaching, urge beings to follow it, and give witness to it. Why? Because their great compassion is the same in essence. What one Buddha teaches is what all Buddhas teach. What all Buddhas teach, one Buddha teaches. As taught in the Amida Sutra... Further, he urges all foolish beings single-heartedly to practice the saying of the Name of Amida alone, for one to seven days, and to attain birth without fail.

The [sutra] passage that follows states that in each of the ten quarters there are Buddhas countless as the sands of the Ganges, who all in accord praise Sakyamuni:

In the evil age of the five defilements, in this evil world, among evil sentient beings, evil passions, and in a time when evil acts and lack of faith prevail, well does he teach and praise the Name of Amida, encouraging sentient beings, "If one says the Name, one unfailingly attains birth."

This is the witness.

Further, the Buddhas throughout the ten quarters, fearing that sentient beings might not accept the teaching of the one Buddha, Sakyamuni, all together with the same intent and at the same time extend their tongues and, covering all the great triple-thousandfold worlds, preach these true and sincere words:

Sentient beings, each of you should accept what Sakyamuni has taught, has praised, has given witness to! It is certain beyond any doubt that when foolish beings - regardless of whether their evil or merit is great or small, or the period of time long or short - just single-heartedly practice the saying of the Name of Amida alone, for up to one hundred years or down to even one or seven days, they unfailingly attain birth.

Thus, what one Buddha teaches, all Buddhas give witness to. This is known as "establishing shinjin through the Buddha."

48 Further, he states:

Considering the intent of the Buddha's Vow, we find that, encouraging us to right-mindedness, it solely brings us to say the Name. In quickness of attaining birth, this practice cannot be compared with sundry, nonmeditative acts. As expressed in the extensive praise in various passages of this [Contemplation] Sutra and other scriptures, encouraging and bringing beings to say the Name is taken to be the crucial benefit. Reflect on this.

49 Further, he states:

The [Contemplation Sutra] passage beginning, The Buddha said to Ananda, "Hold well to these words," reveals precisely that Sakyamuni entrusted Amida's Name to Ananda so that it would be passed down to distant generations. Although the advantages of the two gateways of meditative and nonmeditative practices have been taught up to this point, in view of the intent of the Buddha's Primal Vow, this is to bring sentient beings solely to wholehearted utterance of the Name of Amida Buddha.

50 Further, he states:

The land of bliss is the realm of nirvana, the uncreated;
I fear it is hard to be born there by doing sundry good acts according to our diverse conditions.
Hence, the Tathagata selected the essential dharma,
Instructing beings to say Amida's Name with singleness, again singleness.

51 Further, he states:

As this kalpa draws to a close, the five defilements flourish;
Since sentient beings possess wrong views, they find it hard to have faith.
We are taught to practice wholeheartedly the nembutsu alone, taking refuge in the path to the West,
But because of others our faith is destroyed, and we remain as we originally were.
Since innumerable kalpas in the past we have always been thus;
It is not that we realize this for the first time in this present life.
Because we have not encountered the excellent, decisive cause,
We have been transmigrating, unable to reach the other shore.

52 Further, he states:

Though the various dharma-gates all lead to emancipation,
None surpasses birth in the West through the nembutsu.
When we say the nembutsu, whether throughout life or down to ten,
Or three, or five utterances, the Buddha will come to welcome us.
Solely through the greatness of Amida's universal Vow,
Foolish beings, when they become mindful of it, are immediately brought to attain birth.

53 Further, he states:

All Tathagatas use skillful means;
Now, Sakyamuni does the same.
Through his teaching of dharma in accord with the listener, all receive benefit;
All people, each coming to their own understanding, should enter the "true" gate...

The gateways of the Buddhist teaching are many, numbering eighty-four thousand,
For the capacities of sentient beings are not the same.
If you seek the place of the eternal, where your existence finds repose,
First find the essential practice and enter the "true" gate.

54 Further, he states:

From what I see and hear about the monks and laity throughout the various areas these days, I find that there are different types of understandings and practices, and that single praxis and mixed praxis differ. Only when they perform [the nembutsu] with singleness of mind, ten out of ten are born. With mixed praxis, since the sincere mind is lacking, not even one in a thousand can attain birth.

55 Master Yüan-chao's Commentary on the Amida Sutra states:

The Tathagata seeks to clarify the excellence of virtue of holding to the Name. First, other good acts are criticized and labeled "small roots of good." If performed without true trust, all meritorious acts - including charity, observance of the precepts, temple construction, making images, worship and chanting, seated meditation, repentance, and ascetic practices - are only small good acts, even though they are directed toward birth with aspiration for the Pure Land. They are not the cause of birth. If one holds steadfast to the Name in accord with this sutra, one will definitely attain birth. We know then that saying the Name is possessed of many roots of good and many merits.

I formed this understanding long ago, but people hesitated to accept it because of their doubts. Recently, I have obtained a copy of the sutra as engraved on a stone monument at Hsiang-yang and find that this text corresponds perfectly with the truth. Thus people have begun to embrace a deep faith. The inscribed text states:

Good sons and daughters, hearing the teaching of Amida Buddha, solely say the Name single-heartedly, without being disturbed by other thoughts. Because one says the Name, all one's evils are eradicated. It is the act of many roots of good, many virtues, and many merits.

56 The Commentary [on the Amida Sutra] by [Chih-yuan of] Mount Ku states:

Hold steadfast (shuji) to the Name: shu (steadfast) means to accept firmly; ji (hold) means to maintain. Through the power of trust, one firmly accepts the Name in one's heart. Through the power of mindfulness, one maintains it without forgetting.