Major Expositions

KGSS VI : 57-67

57 The Larger Sutra states:

It is difficult to encounter a time when a Tathagata has appeared in the world and to meet one. It is difficult to meet with and difficult to hear the teaching of the Buddhas. It is difficult to hear of the excellent dharma of bodhisattvas, the paramitas. It is also difficult to meet a true teacher, hear the dharma, and put it into practice. But the most difficult of all difficulties is to hear this sutra and accept it in shinjin; nothing surpasses this difficulty.

Therefore, I have presented the dharma thus, preached it thus, and taught it thus; accept it in trust and practice in accord with it.

58 The Nirvana Sutra states:

As stated in this sutra, the cause of all pure practices is the true teacher. Although the causes of all pure practices are innumerable, if the true teacher is mentioned, they are all already exhaustively included. As I have taught, all evil acts arise from wrong views. Although the causes of all evil acts are innumerable, if wrong views are mentioned, they are all already included exhaustively. Further, I say: the cause of highest perfect enlightenment is shinjin. Although the causes of enlightenment are innumerable, if shinjin is mentioned, they are all already included exhaustively.

59 Further, it states:

Good sons! There are two kinds of shinjin: one is trust and the other is searching. Such people, although they have trust, are incapable of searching. Therefore theirs is termed "imperfect realization of shinjin."

Again, there are two kinds of shinjin: one arises from hearing and the other from reflection. These people's shinjin has arisen from hearing but not from reflection. Therefore it is called "imperfect realization of shinjin."

Again, there are two kinds: one is to believe that there is enlightenment and the other, to believe that there are people who have attained it. These people'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."

Again, there are two kinds: one is trust in what is right and the other is trust in what is wrong. To say that there is causation and that there is Buddha, dharma, and sangha, is termed "trust in what is right." To say that there is no causation or that there is a distinction in nature among the three treasures, or to trust in wrong words or [such wrong teachers as] Purana, is termed "trust in what is wrong." These people, although they have trust in the treasures of Buddha, dharma, and sangha, do not believe that the three treasures are identical in nature and character. Although they believe in causation, they do not believe that there are any who attain realization. Therefore, such trust is called "imperfect realization of shinjin." These people have acquired imperfect realization of shinjin...

Good sons, there are four acts that bring evil results. What are these four? The first is to recite the sutras in order to surpass others. The second is to observe the precepts in order to gain profit and esteem. The third is to practice charity in order to make others one's followers. The fourth is to fix and concentrate one's mind in order to reach the realm of neither thought nor no-thought. These four good acts bring evil results. Those who practice these four good acts are termed "people who sink, then emerge again; emerge, then sink again." Why is it said that they sink? Because they aspire to the three realms of existence. Why is said that they emerge? Because they see brightness. To see brightness is to hear of precepts, charity, and meditation. Why do they sink again? Because their wrong views increase and they give rise to arrogance. For this reason, I teach in two verses in the sutra:

There are sentient beings who aspire to the various states of existence;
They commit good and evil acts out of attachment to existence;
Such people lose the path of nirvana.
This is called emerging briefly, and sinking again.

There are people who, although they practice in the dark ocean of birth-and-death
And attain emancipation, still have blind passions;
Such people receive again the recompense of evil.
This is called briefly emerging, and sinking again.

With regard to Tathagata, there are two kinds of nirvana: the created and the uncreated. Nirvana of the created is without permanence, bliss, self, or purity; uncreated nirvana is characterized by permanence, bliss, self and purity.

These people deeply believe that the two kinds of precepts both bring about good results. Hence this is termed "imperfect observance of precepts." Such people have not realized trust and precepts; even though they hear many teachings, it is imperfect.

What is "imperfect hearing"? What the Tathagata taught comprises twelve divisions of scripture. Such people believe in only six of the divisions, but do not yet believe in the other six. Hence this is termed "imperfect hearing."

Again, although they accept and uphold these six divisions, they cannot recite them, so when they expound them for others, no benefit is gained. Hence this is termed "imperfect hearing."

Further, having accepted these six divisions of scripture, they uphold, recite, and expound them solely for the sake of gain and profit, or out of attachment to various states of existence. Hence this is termed "imperfect hearing."

60 Further, it states:

[The Buddha said,] "Good sons, the foremost, genuine, true teachers are bodhisattvas and Buddhas."

"World-honored one, why is this so?"

[The Buddha answered,] "Because of their three well-controlling powers. What are these three? The first is extremely gentle words. The second is extremely stern rebuke. The third is both gentle words and stern rebuke. Because of these, bodhisattvas and Buddhas are genuine true teachers.

"Further, good sons, the Buddhas and bodhisattvas are great physicians; hence they are called "true teachers." Why? Because they know sicknesses and the medicines to cure them, and they give the medicine appropriate to the disease. It is like an excellent physician being skillful in eight kinds of healing. First, he observes the symptoms of the illness. There are three types: those of wind, fever, and water. To the patient of a wind disease, ghee is given. To the patient of fever disease, crystalized honey is given. To the patient of water disease, ginger infusion is given. Through knowing the root of the sickness, he is able to give medicine and cure it. Hence, he is called a good physician.

"The Buddhas and bodhisattvas are like this. They know all the sicknesses of foolish beings, which fall into three types: greed, anger, and folly. In the case of the sickness of greed, they make the person observe a skeleton. In the case of the sickness of anger, they make the person observe the features of compassion. In the case of the sickness of folly, they make the person observe the features of twelvefold causation. Because of this, the Buddhas and bodhisattvas are called true teachers.

"Good sons, a ferryman who safely transports his passengers is known as a good ferryman. So it is with the Buddhas and bodhisattvas. They bring all sentient beings across the great ocean of birth-and-death. Because of this, they are called true teachers."

61 The Garland Sutra states:

When you reflect on the true teachers,
You find they are like the father and mother who gave us birth.
They are like a nursing mother who nourished us with her milk.
They cause the elements of enlightenment to grow.

They are like a physician who cures our illnesses,
Like a deva raining down sweet dew,
Like the sun showing us the right path,
Like the moon turning its pure orb.

62 Further, it states:

The Tathagata, out of great compassion,
Appears in this world,
And for the sake of sentient beings universally,
Turns the wheel of supreme dharma.

It is for sentient beings that the Tathagata
Strove with great effort for countless kalpas;
How could all the worlds repay
The Great Teacher's benevolence?

63 The Master of Kuang-ming temple states:

It is regrettable indeed that sentient beings doubt what should not be doubted;
The Pure Land is right before us and never out of harmony with us.
Do not ponder whether Amida will take you in or not;
The question is whether or not you wholeheartedly turn about at heart.

It is said that from this moment until the attainment of Buddhahood,
For vast kalpas, we will praise the Buddha out of gratitude for his compassion and benevolence.
Had we not received the power of Amida's universal Vow,
When - in what kalpa - could we part from this Saha world?

And how could we now expect to reach that precious land?
It is indeed the power of our Guide, who appeared in the Saha world.
But for the encouragement of our Guide, our true teacher,
How would we be able to enter Amida's Pure Land?

Attaining birth in the Pure Land, respond in gratitude for the compassion and benevolence!

64 Further, he states:

Extremely difficult is it to encounter an age in which a Buddha appears,
And difficult indeed for a person to realize the wisdom of shinjin.
To come to hear the dharma rarely met with
Is again among all things most difficult.

To realize shinjin oneself and to guide others to shinjin
Is among difficult things yet even more difficult.
To awaken beings everywhere to great compassion
Is truly to respond in gratitude to the Buddha's benevolence.

65 Further, he states:

Let us return!
Do not abide in other lands.
Following the Buddha's guidance, let us return to our original home.
Once we have returned to our original land,
All our aspiration and practice will naturally reach fulfillment.

We are possessed of sorrow and joy by turns. Deeply reflecting on ourselves,
We must wonder: Were it not for Sakyamuni Buddha's awakening of us,
When would we hear Amida's Name and Vow?
Though we have received the compassion and benevolence of the Buddha, it is indeed difficult to repay.

66 Further, he states:

The beings of the ten quarters in the same way transmigrate within the six courses endlessly; revolving in circles, they flounder in the waves of desire and sink in the sea of pain. It is rare to meet with the Buddhist path or receive birth into human existence; now, already, we have met with them. It is rare to hear the Pure Land teaching; now, already, we have heard it. It is rare to awaken shinjin; now, already, we have awakened it.

67 Truly we know that those who perform single praxis with a combined mind do not attain great joy. Hence, the master [Shan-tao] states:

Such people do not realize the Buddha's benevolence and do not respond in gratitude to it; though they perform practices, they give rise to contempt and arrogance in their hearts. For they act always for the sake of fame and profit; they have been enveloped in self-attachment unawares, and do not approach fellow practicers and true teachers; preferring to involve themselves in worldly affairs, they obstruct themselves and block others from the right practice for birth.

How grievous it is that, since the beginningless past, foolish, ignorant human beings possessed of defilements and hindrances have mixed the auxiliary and right and combined the minds of the meditative and nonmeditative practices, so that they have had no chance of attaining emancipation. Reflecting on our transmigration in birth-and-death, we realize how hard it is to take refuge in the power of the Buddha's Vow, how hard it is to enter the ocean of great shinjin, even in the passage of countless kalpas. Truly we must sorrow at this; we must deeply lament.

Sages of the Mahayana and Hinayana and all good people make the auspicious Name of the Primal Vow their own root of good; hence, they cannot give rise to shinjin and do not apprehend the Buddha's wisdom. Because they cannot comprehend [the Buddha's intent in] establishing the cause [of birth], they do not enter the fulfilled land.