Demonstrating Methods of Practice

Once one already possesses genuine faith and an earnest vow, one should cultivate the proper practice of buddha-recollection: faith and vow serve as the guiding forerunner, buddha-recollection as the proper practice itself. Faith, vow, and practice, these three, are the essential purport of the whole Dharma-gate of buddha-recollection. Having practice without faith and vow, one cannot attain rebirth; having faith and vow without practice, one likewise cannot attain rebirth. Only when faith, vow, and practice, these three, are fully complete, with nothing lacking, is rebirth secured. Whether one is reborn at all depends entirely on whether faith and vow are present; the grade and rank one attains depends entirely on the depth of one's holding the name.

As for the proper practice of buddha-recollection: this should be established according to each person's own circumstances, and one should not rigidly insist on a single fixed method. Should one's own body be free of pressing obligations, one should, from morning to evening and from evening to morning, whether walking, standing, sitting, or lying down, whether speaking or silent, moving or still, whether dressing or eating, or even attending to bodily necessities — at all times, in all places — never let this single great, sacred name depart from one's own mind or mouth. When one has washed and rinsed cleanly, one's robes and cap properly arranged, and the surroundings clean, then either reciting aloud or silently is entirely acceptable. But while sleeping, or unclothed while bathing, or attending to bodily necessities, or in any filthy, unclean place, one should recite silently only, and never aloud. Silent recitation carries the very same merit — reciting aloud in such circumstances would simply be disrespectful. Do not suppose that the Buddha cannot be recollected at such times and in such places — one must understand only that the voice cannot properly be raised there. And should one recite aloud while asleep, this is not only disrespectful, but may also injure one's own breath — this should not go unknown.

Although one recollects the Buddha continuously, without interruption, throughout the day, one should still, each morning, upon bowing before the Buddha, first recite the Amitābha Sūtra once through, and the Rebirth Dhāraṇī three times, then recite the verse of praise to the Buddha — the verse beginning "Amitābha Buddha's body is the color of gold." Having recited the verse, one recites "Homage to the greatly compassionate, greatly merciful Amitābha Buddha of the Western Land of Utmost Bliss," and immediately thereafter recites only the six characters "Namo Amitābha Buddha," either a thousand times or five hundred times, walking in circumambulation while doing so. Should circumambulation be inconvenient, kneeling, sitting, or standing are all equally acceptable. As the recitation nears its end, one returns to one's place and recites the names of Avalokiteśvara, Mahāsthāmaprāpta, and the pure, ocean-vast assembly of bodhisattvas, three times each, and then recites the Pure Land liturgical text, making the vow and dedicating merit toward rebirth. Reciting this liturgical text is meant to let one's own vow arise in accordance with its own wording and meaning — should the mind not arise from the text itself, this becomes nothing but an empty formality, and no genuine benefit is obtained. Once the liturgical text is finished, one recites the Threefold Refuge, bows, and withdraws. This constitutes the morning practice; the evening practice follows the very same pattern.

Should one wish to prostrate more extensively, one may either do so at the point of returning to one's place after buddha-recollection, bowing to the Buddha a certain number of times, or, at the nine invocations of the bodhisattvas, perform nine full prostrations, and then, once the prostrations are complete, make the vow and dedicate merit. Or one may instead prostrate once the whole liturgy has been recited — whichever suits one's own convenience is entirely acceptable. What matters is that it be carried out with earnest sincerity, never carelessly or roughly. One's own cushion should not be too high, since a cushion too high itself already shows a lack of respect.

Should one's own affairs be numerous and complex, leaving scarcely any free time at all, one should, each morning, upon finishing washing and rinsing, bow three times before a Buddha-image if one has one, then stand upright, join the palms, and recite "Namo Amitābha Buddha," treating a single full breath as one recitation-unit, continuing for ten such breaths, and then recite the short Pure Land liturgical text — or simply recite the four-line verse "vowing to be born within the Pure Land of the West" — and, once finished, bow three times before the Buddha and withdraw. Should one have no Buddha-image, one should simply bow in the direction of the west and follow the very same method of recitation described above.

This is called the "ten recollections method," established by the Song-dynasty Repentance Master Ciyun for the sake of kings, ministers, and officials whose governmental duties left them no free time for cultivation. Why should one treat a single full breath as a single recitation-unit? Because the minds of sentient beings are scattered and distracted, and, having no leisure to recite single-mindedly, this method borrows the breath itself to gather in the mind, so that the mind naturally ceases to scatter. Yet one must follow the natural length of one's own breath, and never force oneself to recite more within it than is natural, since forcing it injures the breath. And one should limit oneself to ten such recitation-units, never twenty or thirty — too many likewise injure the breath. Reciting the Buddha's name with a scattered mind makes rebirth difficult to secure; this method, by contrast, is able to gather the mind back into a single point. Recollecting the Buddha with a single, unified mind secures rebirth without fail — even though the actual count of recitations is small, its merit runs quite deep.

Since methods already exist for the utterly idle and the utterly busy alike, one who is half-idle and half-busy may simply weigh the two against each other, adjusting a method for oneself somewhere between them.

與陳錫周書 · Letter to Chen Xizhou 正編

During a period of solitary retreat devoted exclusively to pure karma, buddha-recollection should be one's own proper practice. For the morning liturgy, one should still recite, as usual, the Śūraṅgama Mantra, the Great Compassion Dhāraṇī, and the Ten Lesser Dhāraṇīs. Should the Śūraṅgama Mantra not yet be memorized, there is no harm in reading it daily from the text itself, and once thoroughly familiar with it, reciting it from memory instead. For the evening liturgy, the Amitābha Sūtra, the Great Repentance, and the Mengshan rite should likewise be recited daily without fail. Beyond this, buddha-recollection itself should be carried on constantly from morning to evening, whether walking, standing, sitting, or lying down.

One should further establish a fixed routine: reciting once in the morning, and, before beginning, performing a set number of prostrations — first three prostrations to our own founding teacher Śākyamuni Buddha, then a certain number of prostrations to Amitābha Buddha, then three prostrations each to Avalokiteśvara, Mahāsthāmaprāpta, and the pure, ocean-vast assembly, and then three further prostrations to every buddha of the ten directions who ever abides, every venerable dharma, and every worthy and sagely member of the Saṅgha. One then recollects the Buddha, whether a thousand times or more or fewer, and, once finished, performs a further set number of prostrations. This is repeated once before noon and once after noon, and, after a further brief rest, the evening liturgy is performed. At the first watch of the night, one recites the Mengshan rite, followed by a certain number of recollections of the Buddha, a certain number of prostrations, the making of the vow and dedication of merit, and the Threefold Refuge — after which one settles the mind by silently recollecting the Buddha's name until sleep.

While lying down to sleep, only silent recollection is permitted — one must never recite aloud, since reciting aloud injures the breath, and in time leads to illness. Even while asleep, the mind should still constantly hold a sense of reverence, seeking only that the mind not wander outward, each thought held in accord with the Buddha's own name. Should scattered thoughts arise in the mind, one should at once gather the mind back and recite reverently, and the scattered thoughts will thereby dissolve.

One must never, under any circumstance, indulge in reckless fantasy — wishing to attain spiritual powers, to attain favorable karmic conditions, to attain fame and reputation, or to wish for the flourishing of some grand monastery. Should thoughts of this kind arise, they will, in time, certainly lead to demonic possession. And even should the mind become pure and delusive thought subdued, one must still not give rise to a self-satisfied joy over it, boasting to others of having attained a single tenth of realization by claiming ten-tenths — this too is a root from which demonic possession may take hold.

復明心師書 · Reply to Master Mingxin 三編

While recollecting the Buddha, one must gather in the ear and listen attentively, letting not a single character or phrase pass by unnoticed — and, in time, body and mind become unified. This method of listening is, in truth, an essential method of buddha-recollection: no matter who practices it, it carries benefit and no drawback whatsoever, its merit running quite deep. This is unlike methods such as visualization, where one who understands the method benefits from it, while one who does not understand it more often suffers harm.

復劉惠民書二 · Reply to Liu Huimin, Letter Two 續編

You do not yet understand the essential purport of the Pure Land tradition. You should, in accord with what is set forth in "A Letter to All," give rise to genuine faith, arouse an earnest vow, and, with sincere and earnest intent, recite the Buddha's name — you should not use the method of contemplating the mind while reciting, but rather the method of gathering in the mind while reciting. In the Śūraṅgama Sūtra, the bodhisattva Mahāsthāmaprāpta says: "Fully gathering in the six sense-faculties, pure thought following upon pure thought without interruption, one attains samādhi — this is foremost of all." While recollecting the Buddha, one's own mind should recite with utter clarity, one's own mouth should recite with utter clarity, and one's own ear should listen with utter clarity. Once the mind, tongue, and ear, these three faculties, are each gathered fully into the Buddha's name, then the eye, too, will no longer glance about here and there, the nose will no longer smell after other scents, and the body will no longer grow lazy or slack — this is what is called "fully gathering in the six sense-faculties." Reciting with the six sense-faculties thus fully gathered in, though one may not be entirely free of every scattered thought, compared with one who has not gathered them in at all, the mind is far purer — hence it is called "pure thought." Should this pure thought be able to continue on and on, without interruption, the mind will naturally come to rest in a single point — at a shallower level, this yields one-pointedness of mind; at a deeper level, it yields samādhi itself.

"Samādhi" is likewise another name for this same samādhi, translated here as "correct concentration," or also as "correct reception." "Correct concentration" means the mind abides settled within the Buddha's own name, no longer wandering outward. "Correct reception" means that what the mind receives and takes in is nothing but the very circumstance of the Buddha-name's own merit and virtue — every other circumstance becomes entirely unobtainable. One who is truly able to fully gather in the six sense-faculties while reciting is certain to dissolve away karmic obstruction and increase roots of goodness. There is no need to contemplate the mind separately at all — the mind naturally becomes pure and clear of itself. How, then, could the illness of the mind's fire rising upward ever arise from this?

You yourself, an ordinary being weighed down by extremely heavy karmic force, have recklessly applied the method of contemplating the mind, and this is precisely what has brought about your present condition. The method of contemplating the mind is a method of cultivating contemplation proper to the doctrinal schools, and is not especially well suited to one who recollects the Buddha. Fully gathering in the six sense-faculties, pure thought following upon pure thought without interruption, is instead the unsurpassed, wondrous dharma that universally covers the upper, middle, and lower faculties alike, sage and ordinary being together, every capacity without exception.

One must understand that "fully gathering in" places its weight on listening — even silent recollection within the mind must still be listened to. For the moment a thought arises within the mind, it already carries the mark of sound; one's own ear, listening to the sound within one's own mind, still hears it with utter clarity all the same. Should one truly be able to listen with utter clarity to every single character, every single phrase, then all six sense-faculties are gathered together and returned to a single point. Compared with cultivating any other kind of contemplation method, this is by far the most secure, the most effortless, and the most fully in accord with both principle and capacity.

復楊煒章書 · Reply to Yang Weizhang 續編

A person who recollects the Buddha should do so with reverence and utmost sincerity, each character and each phrase recited with utter clarity in the mind, and with utter clarity in the mouth. Should one truly be able to do this, even if one cannot be entirely free of every scattered thought, it will at least not become excessive. Many people seek only speed or quantity, reciting glibly without real attention, and so obtain no effect at all; only one who is able to gather in the mind may truly be called a genuine practitioner of buddha-recollection. The bodhisattva Mahāsthāmaprāpta offers the analogy of a child recollecting its mother: the child's mind holds nothing but its mother, every other circumstance no longer a matter for its own mind at all — and it is precisely for this reason that response and resonance can meet along the path.

復又真師書 · Reply to Master Youzhen 續編

In cultivating the Pure Land, one proceeds according to one's own portion and one's own strength — how could it possibly require setting aside every worldly condition before cultivation becomes possible at all? It is like a filial son thinking of his loving parent, or a lustful man thinking of a beautiful woman: even amid the busiest round of daily affairs, this single thought is never, for even a moment, forgotten. One who cultivates the Pure Land should be exactly the same — no matter how numerous and complex one's daily affairs may be, one must never allow oneself to forget the recollection of the Buddha, and one will thereby have grasped the very essential point of the practice.

復江有傳書 · Reply to Jiang Youchuan 三編

When reciting aloud, one may recite the full six characters; when recollecting silently in the mind, the greater number of characters becomes difficult to sustain, and so one should recite the four-character form instead. Continue from day into night; once asleep, simply let it go, and upon waking, take it up again at once. Treat buddha-recollection as one's own very life-root — never setting it down, even for a moment — and one may thereby hope to transcend the ordinary and enter sagehood, be done with birth-and-death, and attain rebirth in the West.

復湯慧振書 · Reply to Tang Huizhen 續編

Every sentient being, since beginningless time, has created every kind of karma throughout the six destinies without exception. Should one have no mind to cultivate practice, one fails, on the contrary, to notice these strange, unsettling evil thoughts of one's own at all; but should one arouse the resolve to cultivate practice, such thoughts, on the contrary, seem to multiply all the more. At such a moment, one should picture Amitābha Buddha standing directly before oneself, and dare not allow a single scattered thought or delusive fantasy to arise, but recite the Buddha's own sacred name with utmost sincerity and earnestness. One must recite every character, every phrase, with utter clarity in the mind, with utter clarity in the mouth, and listen to it with utter clarity in the ear. Should one be able to recollect constantly in this manner, every scattered thought will naturally dissolve away of itself.

Whenever scattered thought arises, one should raise up one's own full spirit all the more, reciting the Buddha's name, refusing to let it work its mischief within one's own mind. Should one truly be able to recollect constantly in this manner, the ground of one's own intent naturally becomes pure. The moment scattered thought first arises, it is like a single man contending against ten thousand enemies — one must not allow oneself even the slightest indulgence toward it, or else it will become one's own master, and one will suffer harm at its hands instead. But should one resist with all one's might, it will instead be turned about according to one's own will — this is precisely what is meant by "turning affliction into bodhi." Should you be able constantly to resist with all your strength, using the Tathāgata's own great name of ten thousand virtues, then, in time, the mind naturally becomes pure. And once the mind has become pure, one should still continue reciting without any relaxation of effort, and karmic obstruction will thereby dissolve while wisdom opens.

One must never, under any circumstance, give rise to an impatient, hasty mind. Whether at home or in a hermitage, one must show respect to those above and harmony to those below, endure what others cannot endure, and do what others cannot do; take on others' own toil, and help complete others' own good deeds; sitting quietly, constantly reflect on one's own faults, and, in idle conversation, never discuss others' own wrongs. Whether walking, standing, sitting, or lying down, whether dressing or eating, from morning to evening and from evening to morning, let the single phrase of the Buddha's name never be interrupted — whether recited softly aloud, or silently. Apart from recollecting the Buddha, allow no other thought to arise; and should some delusive thought arise all the same, one must, on the spot, cause it to dissolve at once. Constantly give rise to a heart of shame, and a heart of repentance. Even should one already possess some measure of practice, always feel that one's own effort remains quite shallow, and never boast of it to oneself. Attend only to one's own affairs, not to those of others; look only at good examples, never at bad ones. Regard every other person as a bodhisattva, and oneself alone as the true ordinary being. Should you truly be able to act in accordance with everything I have told you, you are certain to be able to be born in the Western World of Utmost Bliss.

復葉福備書 · Reply to Ye Fubei 三編

As for buddha-recollection, when the mind proves difficult to unify, one should gather in the mind and recite earnestly, and it will naturally come to unity of itself. Of the methods for gathering in the mind, none comes before utmost sincerity and earnestness — without a sincere mind, there is no way at all to gather it in. Even once one is already sincere, should the mind still not yet be fully unified, one should gather in the ear and listen attentively. Whether reciting aloud or silently, in every case the recitation must arise from the mind, the sound issue from the mouth, and the tone enter through the ear. Should the mind and mouth recite with utter clarity, and the ear-faculty listen with utter clarity, gathering in the mind in this way, delusive thought naturally comes to rest of itself.

Should delusive waves still surge up regardless, one should use the "ten-count" method: the mind's entire strength is thereby directed toward a single recitation of the Buddha's name, and, though delusive thought might wish to arise, it finds no opportunity to do so. This is the ultimate, wondrous method for gathering in the mind while recollecting the Buddha — one that earlier propagators of the Pure Land had not yet spoken of, since the capacities of people in earlier ages were still sharp enough that this was unnecessary, and unity could be reached without it. It was only because I myself found the mind so difficult to subdue that I came to recognize the wonder of this method. I have tested it again and again, with proven results each time — this is no reckless conjecture on my part — and I wish to share it with every dull-natured practitioner throughout the world, in ages present and to come, so that ten thousand who cultivate it may see ten thousand attain rebirth.

As for what is meant by "the ten-count method": while recollecting the Buddha, from the first phrase to the tenth, one must recite each with clarity, and likewise keep count of each with clarity. Once the tenth phrase is reached, one begins again from the first through the tenth, never counting up to twenty or thirty. Count as you recite, without using prayer beads, relying on the mind alone to keep the count. Should counting straight through ten phrases prove difficult, one may divide it into two breaths, from one to five and from six to ten. Should even this prove effortful, one may divide it into three breaths, from one to three, four to six, and seven to ten. Reciting with clarity, counting with clarity, listening with clarity, delusive thought finds nowhere at all to gain a foothold, and one-pointedness of mind, undistracted, will in time naturally be attained.

One must understand that this "ten-count" method and the "ten recollections" of the morning liturgy, though alike in gathering in delusive thought, differ greatly in their actual technique. The morning "ten recollections" treats a single full breath as one recollection-unit, regardless of how many recitations of the Buddha's name fit within it; this present method treats a single recitation of the Buddha's name itself as one count. The former is suitable only for the ten morning recollections — should one extend it to twenty or thirty, it injures the breath and leads to illness. In this method, by contrast, one recites a single phrase of the Buddha's name, and the mind knows it as "one"; one recites ten phrases, and the mind knows them as "ten" — from one to ten, and again from one to ten — even should one recite tens of thousands of times in a single day, one keeps count in exactly this same way throughout. Not only does this dispel delusive thought — it is, moreover, exceptionally effective at nurturing one's own vital spirit. Whether recited quickly or slowly, it presents no obstruction whatsoever; from morning to evening, it suits every occasion without exception. Compared with counting on prayer beads, its benefit is vastly superior — the latter tires the body and stirs the spirit, while this method leaves the body at ease and the mind settled.

Should counting prove difficult while one is occupied with some task, one may simply recite earnestly and directly instead; once the task is finished, one resumes gathering in the mind and counting — so that even the mind's own restless comings and goings are gradually drawn together into single-pointed focus on the Buddha's name. Mahāsthāmaprāpta says: "Fully gathering in the six sense-faculties, pure thought following upon pure thought without interruption, one attains samādhi — this is foremost of all." For one of sharp faculties, this need not even be discussed; but for those of us with dull faculties, apart from this method of counting to ten, attempting to fully gather in the six sense-faculties with pure thought following pure thought without interruption is exceedingly, exceedingly difficult.

One must further understand that this method of gathering in the mind while recollecting the Buddha is a truly inconceivable dharma — shallow and yet deep at once, small and yet great at once. One need only look up to and trust in the Buddha's own word, and never, on the grounds that one's own understanding falls short, give rise to doubt about it, thereby causing roots of goodness accumulated across many kalpas to be lost midway, unable in the end to personally obtain any genuine benefit at all — a truly lamentable outcome. Counting on prayer beads is suitable only while walking or standing; should one sit quietly to nurture the spirit, the movement of the hand prevents the spirit from settling, and, in time, this leads to illness. This "ten-count" method, by contrast, suits walking, standing, sitting, and lying down alike, without exception.

復高邵麟書四 · Reply to Gao Shaolin, Letter Four 正編

Gathering in the mind while recollecting the Buddha is the definite, unchanging path; and among the methods for gathering in the mind, none is foremost like turning the hearing back upon itself.

復劉瞻明書 · Reply to Liu Zhanming 三編

Whoever cultivates pure karma must, first, strictly uphold the pure precepts; second, arouse the bodhi-mind; and third, possess genuine faith and vow. The precepts are the very foundation of every dharma; the bodhi-mind is the commanding general of cultivating the path; faith and vow are the guiding forerunner of rebirth.

淨土指要 · The Essential Points of the Pure Land 續編

The Dharma-gate of buddha-recollection takes faith, vow, and practice, these three dharmas, as its own essential teaching; the bodhi-mind as its own root; "this very mind creates the Buddha, this very mind is the Buddha" as the genuine meaning by which the cause already encompasses the ocean of the fruit and the fruit penetrates through to the source of the cause; and fully gathering in the six sense-faculties, pure thought following upon pure thought without interruption, as the most essential effort by which to take it up as a starting point. Practicing in accordance with this, and further keeping the four universal vows constantly present in mind without ever departing from them, one's own mind thereby unites with the Buddha, unites with the path — in this very life already entering the stream of the sages, and, at the moment of death, ascending directly to one of the highest grades of rebirth — and one will thereby not have wasted this present life.

復康寄遙書 · Reply to Kang Jiyao 三編

Reciting in relentless, breathless pursuit easily leads to illness. Reciting loudly, reciting softly, reciting in a murmuring undertone, or reciting silently — each of these should be adjusted according to one's own vitality at the time. How could one rigidly cling to a single fixed method, to the point of falling ill from it? Following the breath is not as good as listening quietly, since should the following be done poorly, illness may result from this too. Listening quietly never leads to illness.

答幻修學人 · Answer to the Student Huanxiu 三編

Reciting the Buddha's name with the eyes fully closed easily leads to drowsiness and dullness of mind; and should one not skillfully apply the mind, demonic states may even arise. But should the eyelids simply be lowered halfway, the mind settles and sinks calmly, no longer floating and unstable, and the "fire rising to the head" no longer arises either. If, while you recite the Buddha's name, you feel something upon your head as though stroking or pulling at it, this is the mark of the mind's fire rising upward, brought about because your own mind, while reciting, is directed upward. Should the eyelids be lowered halfway, and the mind directed downward instead, the mind's fire no longer rises, and this affliction dissolves away of itself. One must never mistake this sensation for genuine progress in practice, nor fear it as a demonic state — one need only recite with utmost sincerity, the mind gathered in. And picture your own body seated or standing upon a lotus flower, single-mindedly picturing that very lotus flower on which you sit or stand, and you may thereby recover at once.

復沈彌生書 · Reply to Shen Misheng 續編

A person studying the Buddha-dharma must pay careful attention to every single action he takes. As for buddha-recollection, it must be carried out with sincerity. There may be times when a feeling of sorrow suddenly wells up within the mind — this too is a sign of one's own roots of goodness manifesting themselves, yet one must never let this become a constant, recurring state, or one will certainly fall prey to the demon of sorrow. Whenever something pleasing occurs, one must not become excessively joyful over it either, or one will certainly fall prey to the demon of joy. While reciting the Buddha's name, the eyelids should be lowered; one must not raise one's own spirit too forcefully, lest the mind's fire rise upward, bringing about itching or pain at the crown of the head and similar afflictions. One must adjust to a suitable middle course. Reciting loudly should not be pursued with excessive effort, so as to guard against illness. Counting on prayer beads is able to guard against laxity — yet while sitting quietly, one must never count on beads at all, since counting causes the fingers to move, preventing the mind from settling, and, in time, this too leads to illness.

誡初發心學佛者書 · A Warning to Beginning Students of the Buddha-Dharma 續編

Recite greatly, and one beholds a great buddha; recite in a small way, and one beholds a small buddha. A worthy of old explained this, saying: reciting loudly, the buddha-body one beholds is great; reciting softly, the buddha-body one beholds is small. One may equally say: reciting with a great mind, the buddha-body one beholds is great. Recollecting the Buddha with the great bodhi-mind, one is thereby able to behold the Buddha's own supremely wondrous response-body or reward-body.

復念西師書 · Reply to Master Nianxi 續編

The way of response and resonance is like striking a bell: struck hard, it rings loudly; struck lightly, it rings softly. Yet the world often sees cases of a small stimulus producing a great response — this is brought about by the merit and virtue of cultivation carried over from past lives.

藥師如來功德經序 · Preface to the Sūtra of the Merit of the Medicine Buddha 三編

Cultivating buddha-recollection is like taking medicine. To fully understand the doctrinal principles behind it is like being thoroughly versed in the source of an illness, the nature of the medicine, and the pulse and channels of the body; and then, further, to actually take the medicine as well — this is what is called benefiting both oneself and others, and nothing could be more excellent. But should one be unable to attain this fuller understanding, one need only be willing to take the agada medicine already prepared by earlier generations, and this too can cure the illness — and this same medicine may likewise be given to everyone else to cure their own illness as well. So long as the illness is cured, there is truly no need to regret not knowing its source, the medicine's own nature, or the body's pulse and channels.

復念佛居士書 · Reply to a Buddha-Recollecting Layman 續編

How could the method of buddha-recollection ever be rigidly fixed? The methods the ancients established are like the full range of medicines stocked in a pharmacy. In using such methods, we ourselves must weigh our own vitality and strength, and the roots of goodness carried over from past lives — whether the recitation be great or small, murmured or silent, all are equally acceptable. Should drowsiness arise, there is no harm in reciting loudly to dispel it; the same holds for scattered distraction. But should one recite loudly all the time, illness will certainly result. Never mind the ordinary person being unable to sustain this constantly — even one of the most vigorous health could not sustain it constantly either.

復念西師書 · Reply to Master Nianxi 續編

The Pure Land Dharma-gate involves absolutely no matter of secret oral transmission from mouth to mind — anyone at all, studying the sūtras, teachings, and treatises for himself, will, without exception, come to understand it. In the Tang and Song dynasties there did still exist a method of transmitting the Buddha's own seal of mind directly; today, this has become nothing more than a mere lineage of succession across the generations — even to call it a "method" at all is rather pitiable. The Pure Land tradition has absolutely nothing of this kind. Coming all the way to this mountain would still be of less benefit than simply reading a book. The ancients said: "Meeting a person face to face is no better than hearing their name." Even were you to come and hear something from me in person, it would still be nothing but the very same words already found in my own Wenchao — how could there possibly be some further, especially profound secret method beyond this?

More than ten years ago, in a letter to Wu Bihua, I closed with these words: "There is a single secret formula, which I now impart to you earnestly and directly, with the utmost sincerity and reverence: wondrous, wondrous, wondrous, wondrous!" Faith, vow, and practice, these three, are the essential outline of the Pure Land; fully gathering in the six sense-faculties is the secret formula of buddha-recollection. Understand these two, and there is no further need to ask anyone else at all.

復明性師書 · Reply to Master Mingxing 三編

The fragrance of the Tathāgata's own merit, blessing, and virtue, and the light of his compassionate embrace, exhaust the three time-periods vertically and pervade the ten directions horizontally, universally steeping and illuminating all things. Yet an ordinary being fully bound by affliction neither smells it nor sees it at all — like a blind, congested man passing at noon through a forest of sandalwood, utterly unaware that sandalwood fragrance and sunlight are even there. Should one give rise to correct faith, and constantly recollect the Buddha's name, the Tathāgata's own great name of ten thousand virtues secretly steeps and empowers one, karma dissolving and wisdom brightening, obstruction exhausted and blessing flourishing — and, according to one's own measure, one may then either attain samādhi and faintly smell and see it, or realize the patient acceptance of the unborn and greatly smell and see it, all the way up to being adorned by the Buddha's own adornment as one's own. Abbot Miaozhen, hoping that visitors here might alike be steeped in the Buddha's own fragrance and receive the Buddha's own light, has asked me to inscribe these four characters ["Fragrance and Light, Adorned in Full"], and I add this postscript for the benefit of later students.

靈巖山寺香光莊嚴匾額跋語 · Postscript to a Plaque at Lingyan Monastery 三編

Should one conjure up towering pavilions out of thin air, falsely claiming supreme spiritual states, this violates the grave precept against false speech — claiming to have attained what one has not attained, claiming to have realized what one has not realized — and this offense is graver than killing, theft, or sexual misconduct by a hundred thousand upon ten thousand million times over. Should such a person fail to repent of this with real effort, then, the moment his own breath fails to return, he falls directly into the Avīci hell — for this offense is capable of throwing the Buddha-dharma into confusion and misleading sentient beings.

You must be extremely careful about this. Should the state you have witnessed amount to one full portion, you must not claim it as one-point-one portions, nor may you claim it as nine-tenths-of-nine either — exaggerating is itself an offense, understating is likewise unacceptable. And why is this? Because a spiritual friend lacks the power to read another's mind or see with the eye of the path, and can only judge the matter by what is actually said. Such a spiritual state may be described to a spiritual friend, in order to have it confirmed as either correct or deviant, true or false — in this there is no fault; but should it not be described for the sake of such confirmation, and merely to show off, this too is a fault. Should it be described to everyone at large, this too is a fault — apart from seeking confirmation from a spiritual friend, it should never be spoken of at all. Speak of it otherwise, and one will thereafter forever lose the ability to attain this same supreme state again — this is the very first great barrier for a practitioner, and the Tiantai teachings speak of it repeatedly.

This is precisely why so many practitioners in recent times fall prey to demonic possession — all of it caused by an impatient, reckless mind hoping for supreme spiritual states. Never mind that such a state might actually be demonic — even should the state genuinely be a supreme one, the very moment one gives rise to craving, attachment, and delight over it, one suffers harm rather than benefit — how much more so, then, when the state may not actually be a genuine supreme state at all? Should the person instead possess real cultivation, free of an impatient, reckless mind, free of a craving, attached mind, then, seeing any such state, it is exactly as though he had not seen it at all — giving rise neither to delight and attachment, nor to fear and alarmed doubt. Never mind that the appearance of a genuine supreme state is beneficial — even the appearance of a demonic state proves beneficial as well. Why is this? Because, not being turned about by the demon, one is thereby still able to advance further.

One must understand that a student of the path must grasp what is truly essential — otherwise, gaining some small benefit, one is certain to suffer great harm instead. Never mind spiritual states of this kind — even should one truly attain the five ordinary spiritual powers, one must still set them entirely aside before one can attain the sixth power, the exhaustion of all contamination; the moment one becomes attached to them, further advancement becomes difficult, and one may even regress and fall back — this must not go unknown.

復何慧昭書 · Reply to He Huizhao 正編

A person who recollects the Buddha should hold the very thought of attaining rebirth itself — but should one's own allotted karmic reward not yet have run its course, one should simply let matters take their own course. Should one instead set a fixed deadline by which one wishes to be reborn, then, if one's own effort has already ripened, there is truly no harm in this; but otherwise, this very demanding intent itself becomes a root for demonic possession. Should this delusive thought congeal into a knot that cannot be undone, the danger is beyond words.

Serving out one's own allotted lifespan with wholehearted devotion is the very path we ourselves should follow; cutting short one's own life in order to force realization is a statement the precept scriptures themselves severely condemn. One should only pursue rebirth with the utmost reverence and sincerity, hoping for it to come swiftly — one should not set a fixed deadline, resolved to be reborn by such-and-such a date. A student of the path must never let the mind become fixated on a single point — such fixation may lead to derangement and madness, in which case not only is there no benefit, but active harm results instead.

Should one's own pure karma already be ripe, being reborn today would indeed be even better; but should it not yet be ripe, and one still insists on immediate rebirth, this becomes exactly like pulling up young shoots to help them grow faster. I am truly concerned that, should such a demonic episode arise, not only would one fail to attain rebirth oneself, but ignorant onlookers would, en masse, lose their own faith as well, saying that buddha-recollection brings only harm and no benefit, citing this very person as a cautionary example — and the resulting harm would, in truth, be far from trivial.

I ask you to change a mind fixed on a set deadline into a mind that simply wishes for swift rebirth — such that, even should it not come swiftly, one holds no regret over it. One should simply be utterly sincere and reverent, hoping to attain rebirth once one's own allotted lifespan is served out — and never allow an impatient, reckless knot of thought to form, inviting the calamity of demonic possession.

大雲月刊 · The Great Cloud Monthly 三編

No matter which sūtra one recites, or which mantra one holds, one must still recollect the Buddha's name a certain number of times and dedicate the merit, in order to properly accord with the essential purport of cultivating pure karma.

復周智茂書 · Reply to Zhou Zhimao 正編

Recollecting the Buddha and dedicating merit through vow — neither should be set aside in favor of the other. Dedication of merit is precisely faith and vow given voice. Yet this dedication is properly performed only at the close of the evening liturgy, and after buddha-recollection or sūtra recitation carried out during the day. Buddha-recollection itself should continue without interruption from morning to evening; so long as one's own mind constantly holds the thought of aspiring to rebirth, this is itself a constant dedication of merit.

復永嘉某居士書四 · Reply to a Layman of Yongjia, Letter Four 正編

Whatever slightest thread of goodness one performs in one's own daily life, together with every root of goodness accumulated through reciting sūtras and prostration, should all, without exception, be dedicated as merit toward rebirth. Doing so, every single practice becomes an assisting practice for the Pure Land — like accumulating countless motes of dust to form the earth itself, or countless streams to form the ocean itself: vast, expansive, deep beyond measure — who could ever exhaust it? Yet one must also arouse the bodhi-mind, vowing to liberate sentient beings, universally dedicating every merit of one's own cultivation and practice toward the four kinds of kindness and the sentient beings of the three realms throughout the Dharma-realm. This is then like adding oil to fire, or rain falling upon young shoots — forming, thereby, a deep Dharma-bond with every sentient being, and swiftly bringing one's own supreme Mahāyāna practice to completion. Should one fail to understand this principle, one falls instead into the self-benefiting view of an ordinary being or a follower of the two lesser vehicles — and even should one cultivate a wondrous practice, the fruit it brings about will prove base and inferior.

與徐福賢書 · Letter to Xu Fuxian 正編

The mind of dedicating merit and making the vow means taking the merit of one's own buddha-recollection and dedicating it toward every sentient being throughout the Dharma-realm, that they might all attain rebirth in the West together — should one hold such a mind, its merit is immeasurable. But should one recollect the Buddha for the sake of oneself alone, one's own mental capacity is thereby narrow and small, and the resulting merit is narrow and small as well. It is like a single lamp: alone, it has only the brightness of one lamp; but should one be willing to use it to light others, then a hundred thousand upon ten thousand million immeasurable, countless lamps may be lit from it, their combined brightness beyond all comparison — and the original lamp itself suffers no diminishment at all from having lit them. People of the world, not understanding this principle, know only self-interest and self-benefit, unwilling that others should share in their own benefit.

復章道生書 · Reply to Zhang Daosheng 三編

Dedication of merit means this: whatever merit one has cultivated through reciting or reading, of every kind — if left to run its own natural course, it would bring about only various kinds of blessed reward among humans and gods. One now takes the very cause that would otherwise have brought about such human or heavenly blessing, and redirects it entirely toward rebirth in the Western Land of Utmost Bliss, so that it becomes instead the cause for transcending the ordinary and entering sagehood, being done with birth-and-death, and, ultimately, the fruit of buddhahood itself — rather than simply obtaining human or heavenly blessing outright. Using the character "return" already shows one's determined intent not to follow ordinary worldly sentiment; using the character "direct" already shows one's determined hope to look toward transcending the world. This is what is meant by "returning cause and directing it toward fruit, returning phenomena and directing them toward principle, returning self and directing it toward others."

The merit one has cultivated is, in itself, merely a cause for a human or heavenly rebirth; one returns it and directs it instead toward the fruit of nirvāṇa. The merit one has cultivated is, in itself, merely an arising-and-perishing phenomenon; one returns it and directs it instead toward the wondrous, unborn, unceasing principle of the true mark. The merit one has cultivated originally belongs to one's own individual practice; one returns it and directs it instead toward every sentient being throughout the Dharma-realm — this is simply the technical term for making the vow, establishing the pledge, and determining the direction toward which one's practice is turned.

There are three senses to this: first, dedicating toward the actual realm of true suchness itself, thought meeting thought in perfect accord — this is the sense of "returning phenomena and directing them toward principle." Second, dedicating toward the fruit of buddhahood, bodhi, thought after thought becoming perfectly complete — this is the sense of "returning cause and directing it toward fruit." Third, dedicating toward every sentient being throughout the Dharma-realm, that all may together be reborn in the Pure Land — this is the sense of "returning self and directing it toward others." How great indeed is the meaning of dedication! Though the methods of dedication are not all one and the same, dedicating specifically toward the Pure Land must be regarded as the single, unparalleled, most wondrous method of all. This is because every other great vow, should it fail to bring about rebirth in the Pure Land, often proves difficult to accomplish; whereas, should one attain rebirth in the Pure Land, there is no vow that fails to be accomplished. It is for this very reason that whatever merit one cultivates, even should it be undertaken with some entirely different aim in mind, must still, in every case, also be dedicated once more toward the Pure Land as well.

復愚僧居士書 · Reply to Layman Yusheng 三編

Making the vow should be done at the close of one's morning and evening buddha-recollection. One may use the short Pure Land liturgical text; or, should one's own body and mind have the leisure for it, one should use the newly composed Pure Land liturgical text of Master Zhuhong. This text is thorough in both its wording and its principle, unsurpassed by any across all ages, past or present. One must understand that reading this text as one makes the vow is meant only to let the vow arise in accordance with the text's own wording — it is not that reading through the text once is, in itself, already equivalent to making the vow.

擬答某居士書 · A Draft Reply to a Certain Layman 正編

The bodhisattva Avalokiteśvara had already, long ago, attained buddhahood in kalpas past, under the name Rectifying Dharma Light. Yet because his compassion is so earnest, although he dwells at ease in the land of eternal, tranquil light, he still manifests his form in the realm of real reward, the expedient land, and the land of common dwelling all three; although he constantly manifests a buddha's own body, he still universally manifests the bodies of bodhisattvas, pratyekabuddhas, śrāvakas, and beings of the six destinies of humans and gods alike; although he constantly attends upon Amitābha, he still universally manifests physical bodies throughout the inexhaustible Dharma-realm of the ten directions. This is precisely what is meant by "wherever there is benefit to be given, none is ever left unattended" — whatever body is needed for a being to attain liberation, that very body is manifested to teach him the Dharma. Mount Putuo is the place where the bodhisattva manifests his own traces, so that beings might have a fixed place to direct their own devotion, and so his traces are shown upon this mountain — but how could the bodhisattva possibly dwell only at Putuo, and nowhere else at all?

A single moon graces the sky, and yet its reflection appears in ten thousand streams; even down to the smallest ladle or single drop of water, each and every one manifests the whole moon within it. Should the water be murky and disturbed, the moon's reflection then fails to appear clearly. The mind of a sentient being is like this very water: should one single-mindedly, exclusively recollect the bodhisattva, the bodhisattva, at the very moment of that recollection, causes benefit to be obtained, whether seen or unseen. Should the mind lack sincerity, lack single-pointed focus, then it becomes difficult to receive his rescue and protection. This principle runs quite deep — one should read the preface to the lithographed Gazetteer of Mount Putuo within my own Wenchao to understand it fully for oneself.

He is named "Avalokiteśvara" ["Beholder of the Sounds of the World"] because, as a bodhisattva still on the causal path, he realized perfect penetration through contemplating the nature of hearing itself, and, having attained the fruit, he now extends rescue and protection by contemplating the very sound of sentient beings calling upon his name — hence he is named "Beholder of the Sounds." He is called "the Universal Gate" because the bodhisattva's own path is so vast that it admits of no single fixed direction, universally according with the capacity and nature of every sentient being, leading each, by his own path, to return home — never confining itself to a single gate alone. Just as the illnesses of the world number in the thousands, the medicines for them number in the ten thousands. He does not cling rigidly to a single fixed method, but points the way according to whatever confusion a being holds, and whatever point is easiest for that being to awaken through — whether through the six sense-faculties, the six sense-objects, the six consciousnesses, or the seven great elements, each and every one of these can serve as the very gate through which perfect penetration is realized. And so every single dharma, in every single respect, becomes a gate for escaping birth-and-death and attaining true, correct awakening — hence he is called "the Universal Gate." Were the bodhisattva to dwell only at the South Sea, this would hardly be worthy of the name "universal" at all.

復酈隱叟書 · Reply to Li Yinsou 正編

The great being Avalokiteśvara attained the buddha-path long, long ago, across immeasurable kalpas; and yet, in order to liberate sentient beings, without ever departing from tranquil light, he manifests himself in the form of a bodhisattva. He further, universally responding to every capacity, manifests his form throughout the six destinies, and, through his thirty-two responsive forms, his fourteen kinds of fearlessness, and his four inconceivable, effortless, wondrous powers, seeks out the sound of suffering and rescues it, liberating the multitude of beings. Whatever body is needed for a being to attain liberation, that very body is manifested to teach him the Dharma — exactly like the moon reflected in a thousand rivers, or spring nurturing ten thousand blossoms. Though utterly free of calculation or deliberation, it is nonetheless never in the slightest degree mistaken. This is truly because he has thoroughly realized mind-only, perfectly manifesting his own inherent nature — his compassion moves through a shared essence, his kindness arises without any cause required. He takes the very thoughts of sentient beings as his own mind, and the full extent of the Dharma-realm as his own measure. From this one knows that the inexhaustible Dharma-realm, and every immeasurable sentient being within it, all dwell within the bodhisattva's own tranquil, illuminating mind. And so his compassionate gate spreads like clouds, his ocean of mercy surges like waves — wherever he is moved, he arrives there at once; there is no vow he fails to answer.

南五臺觀音示迹記 · A Record of Avalokiteśvara's Manifested Traces at South Wutai 正編

One must understand that the bodhisattva has no mind of his own, taking instead the mind of every sentient being as his own mind; the bodhisattva has no object of his own, taking instead the object encountered by every sentient being as his own object. It is for this reason that wherever he is moved, he responds at once, answering without any deliberate calculation at all. This is truly because the very substance of a sentient being's own mind is in constant, intimate communication with the bodhisattva's own mind — and so, whenever one encounters the gravest peril or difficulty, the very moment one raises the thought, response and resonance are obtained. Moreover, the bodhisattva's manifestation is not confined to manifesting a sentient body alone — mountains, rivers, trees, bridges, rafts, towers, dwellings, walls, and villages may all likewise be manifested according to the occasion. He is certain to bring one trapped in a dead end back onto an open thoroughfare, and to provide great shelter where there is no place at all to take refuge. The manifold ways in which he rescues and protects beings could hardly be spoken of exhaustively.

歷朝觀音像序 · Preface to a Collection of Avalokiteśvara Images Through the Dynasties 續編

Our own mind and the bodhisattva's own mind share one and the same essential nature. We ourselves, because of our own delusion and turning-away, rely on this very mind-nature to give rise to affliction and create karma, and thereby suffer every kind of distress. Should one understand that this very mind, giving rise to greed, hatred, and delusion, is precisely the same mind through which the bodhisattva has perfectly realized precept, concentration, and wisdom, then every thought that stirs, every notion that arises, which one of them would fail to be the bodhisattva himself manifesting spiritual power, expounding wondrous Dharma?

復卓智立書 · Reply to Zhuo Zhili 三編

Recollecting Avalokiteśvara's name, a great call brings a great response, a small call brings a small response — there is absolutely no case in which no response comes at all. You need only speak of this openly and boldly to others. Those who do not perceive any response have, in truth, never been without one either.

復蔡錫鼎書 · Reply to Cai Xiding 三編

This is truly because the bodhisattva's own mind is like empty space itself, pervading everywhere without exception — yet sentient beings, lost in delusion, fail to give rise to faith and inclination toward it. It is like empty space obstructed by some object, becoming thereby divided and blocked; should one bore a small hole through it, one obtains a small portion of that same space; should one bore a large hole, one obtains a large portion; and should one remove the obstructing object entirely, one merges, without any gap at all, into the very empty space that universally contains every phenomenon. This is why a small stimulus from a sentient being brings a small response, and a great stimulus brings a great response.

觀世音感應頌重刻木板序 · Preface to a Reprinting of Hymns to Avalokiteśvara's Response 正編

Should illness and suffering become so extreme as to be unbearable, one should, apart from one's own morning and evening buddha-recollection and dedication of merit, devote oneself single-mindedly to reciting "Namo Avalokiteśvara." Avalokiteśvara manifests himself throughout every land, as numerous as motes of dust, seeking out the sound of suffering and rescuing it. Whenever a person, at a moment of danger and urgency, is able to recite and prostrate to him, there is not a single case in which response does not follow according to the stimulus — extending his own merciful protection at once, freeing the person from suffering and distress and bringing him peace and joy.

復鄧伯誠書一 · Reply to Deng Bocheng, Letter One 正編

During the Shanghai battle, most of the dwellings in Zhabei were reduced to ashes — with the sole exception of the residence of my own refuge-disciple Xia Xinpei, which was never touched by it at all. This was because, throughout the fiercest fighting, his entire family recollected Avalokiteśvara's sacred name together without interruption. And, most remarkable of all: on the seventh day after the fighting began, his family was finally rescued by the Nineteenth Route Army. When the fighting ceased and they returned home, not a single object in the house had been lost. Were this not the bodhisattva's own protection, how could such a thing be possible? He has worked at a newspaper office for several decades; both he and his wife are vegetarian, and their recollection of the Buddha is deeply sincere. From this one knows that Avalokiteśvara, in his great compassion and great mercy, is certain to extend rescue and protection to anyone who, meeting with disaster, calls upon his sacred name.

Someone might say: "The people of the world number in the tens of millions, and disaster arises constantly. Avalokiteśvara is but a single being — how could he possibly rescue and protect each and every one of them, all at the same time? Even were he able to do so, surely the labor would prove too much even for him." Little does such a person realize that it is not Avalokiteśvara himself going everywhere to rescue beings — it is the Avalokiteśvara within each sentient being's own mind who does the rescuing.

息災法會法語 · Dharma Words from the Assembly for Averting Calamity 三編

Avalokiteśvara's sacred name is the great refuge and support of the present age, and everyone should be urged to recite it. Should one already cultivate pure karma, one should recite it in addition to buddha-recollection. Should someone not yet have aroused this resolve at all, one should simply have him recite Avalokiteśvara's name exclusively — since his own aim, at that stage, is merely to receive the great being's own shelter and dissolve away misfortune. Once faith has already arisen within him, one may then shift buddha-recollection back to the primary practice, with recollection of Avalokiteśvara serving as its assistance. Yet even recollecting Avalokiteśvara alone, while seeking rebirth in the West, can still fulfill this very wish.

復周伯遒書 · Reply to Zhou Boqiu 三編

Recollecting the Buddha and recollecting Avalokiteśvara can both dissolve away disaster and avert calamity. In ordinary times, one should recollect the Buddha more, and Avalokiteśvara less. When one encounters actual hardship or disaster, one should recollect Avalokiteśvara exclusively — since his own compassionate heart is especially earnest, and his bond with the beings of this land runs particularly deep from past lives. One must not, upon reading this, conclude that the Buddha's own compassion falls short of Avalokiteśvara's. One must understand that Avalokiteśvara acts on the Buddha's own behalf, extending mercy and rescuing beings from suffering — even Śākyamuni Buddha himself, while still in the world, often directed suffering beings to recollect Avalokiteśvara, how much more so, then, should we ordinary beings do the same?

復甯德晉書 · Reply to Ning Dejin 三編

Among Amitābha Buddha's own forty-eight vows, could there possibly be no provision at all for rescuing beings from suffering and hardship? And Avalokiteśvara, guiding beings according to their own capacity, could there possibly be no principle by which he too receives and guides them to rebirth in the West? Rebirth in the West is, at root, always grounded in faith and vow. Should one, encountering danger, recollect Avalokiteśvara, and yet still hold faith and vow, one is certain, at the end of life, to be reborn in the West all the same. Or should one recollect Amitābha exclusively, and encounter suffering or hardship along the way, one is certain to be delivered from it as well.

復如岑法師代友人問書 · Reply to Master Rucen, on Behalf of a Friend's Question 三編

For disaster relief, one should regard whatever every single person present is able to recite as being of the greatest benefit. As for the Marīci Mantra: however many copies of it may have been printed, it remains difficult to use at the very moment a great calamity actually descends. It should be set aside, and people should instead be led to recite Avalokiteśvara's sacred name, which even a three-year-old child is able to recite. And do not suppose that the Marīci Mantra's benefit is great while recollecting Avalokiteśvara's benefit is small — even were this very mantra itself a manifestation of Avalokiteśvara, one should still treat recollecting Avalokiteśvara as the actual practice to undertake. Your own faith, though genuine, has not yet grasped the utmost principle by which a single dharma universally gathers in every other dharma — nor understood that, at the moment of greatest urgency, the simpler the method, the more wondrous it proves. Even the Confucian teaching says: "Study broadly and explain in detail, so as to return, in the end, to what is simple." Should you understand this principle, you will take my own words here as the final word on the matter.

復邊慧通書 · Reply to Bian Huitong 三編