by Elder Zen Master T'ien Ju
Question 25
Visualization and Mind-Only Recitation seem to be methods reserved for those of the highest capacities. Likewise, the Ten Great Vows of the Avatamsaka Sutra and the Ten Minds described in the Maharatnakuta Sutra are for practitioners with sharp faculties. They are not fruitful for those who lack the appropriate capacities and faculties!
Judging myself and considering my own capacities and preferences, I have decided just to recite the Buddha’s name assiduously. If I have any spare time, I shall add only the practices of repentance and bowing to the Buddha. What are your views on this matter?
Answer
Fine! You now know your own strengths and limitations! What you have just said is, in fact, quite consonant with the doctrine of “exclusive, uninterrupted practice” of Master Shan Tao. That doctrine is summarized below.
A. Exclusive Practice
Sentient beings, for the most part, suffer heavy karmic obstructions. Their Minds and thoughts are coarse and frivolous, confused and agitated. Visualization objects and scenes, on the other hand, are exceedingly subtle and elusive. Therefore, it is difficult to obtain results through visualization.
For this reason, Our Master Sakyamuni, with his great compassion, has advised cultivators to limit themselves to
Buddha Recitation. Since recitation is so easy, as long as the practitioner concentrates without interruption, he immediately achieves rebirth. Practicing in this manner throughout their lives, ten cultivators out of ten, indeed, one hundred out of one hundred, will achieve rebirth. Why is this so? It is because:
1. Without sundry conditions, it is easy to have correct thought;
2. The practitioner’s longing is consonant with the original vows of Amitabha Buddha;
3. The Buddha Recitation method is not contrary to the Buddha Dharma;
4. The method is in agreement with the Buddha’s words.
If cultivators abandon exclusive practice and engage in sundry practices, only three or four out of hundreds of thousands can hope to achieve rebirth. Why is this so? It is because:
1. Sundry conditions cause the Mind to become agitated and lose correct thought;
2. Sundry practice is not consonant with the original vows of Amitabha Buddha;
3. It contradicts the Buddha Dharma;
4. It is not consonant with the Buddha’s words;
5. Recitation is not continuous;
6. The Mind is not constantly filled with gratitude toward the Buddha;
7. The good deeds of the cultivator may be tainted by the desire for fame and profit;
8. A predilection for sundry conditions hinders rebirth in the Pure Land for oneself and others.
B. Uninterrupted Practice
This means that the body bows exclusively to Amitabha Buddha and not to any other sages; the mouth recites the name of Amitabha Buddha exclusively and not sutras or the names of other Buddhas; the Mind thinks exclusively of Amitabha Buddha with no other thoughts intruding.
Each time the karma of greed, anger and delusion arises, causing a break in cultivation, you should repent immediately, in accordance with the transgression, without waiting for the next hour, the next night or the next day. You should do your utmost to hold onto one pure thought, with no other thoughts intruding and no interruptions. This is called uninterrupted practice …
What has just been described is the doctrine of exclusive, uninterrupted practice of the Patriarch Shan Tao. The essential point of his teaching is that recitation should continue thought after thought without interruption. Another Elder Master has said, as well:
“You should not recite in a disturbed, agitated way, nor should you vow in a perfunctory manner.” Elder Master Yung Ming, too, has said:
“The practitioner should singlemindedly put his faith in the Buddha and cultivate with purity throughout his life. Whether seated or reclining, he should face west. Whenever he bows to the Buddha, recites the Buddha’s name or makes a vow, he should do so in extreme earnestness, without intruding, sundry thoughts. He should act as though he were on the verge of execution, or in prison, or pursued by enemies, or in danger of drowning or being burned alive. He should singlemindedly seek help, vowing, to escape the cycle of danger and swiftly attain Non-Birth, in order to carry on the work of the Triple Jewel, repay the Four Great Debts [see Glossary] and rescue sentient beings. With such an earnest Mind, his cultivation will not be in vain.
“On the other hand, if his deeds do not match his words, his faith is not solid, his recitation is haphazard and he seeks rebirth in this lazy, lethargic manner, it will be difficult for him to encounter good spiritual friends at the time of death. Dragged away by the power of karma, weighed down by pain and suffering, he cannot achieve right thought. Why is this so? It is because present actions are causes, what is received at the time of death are results. Causes should be true for results not to be false, just as an echo which reverberates loud and clear comes from a loud noise, and a straight mirror image requires a straight object.”
related post: Question 26 （Doubts and Questions about Pure Land)
Source Of Information:
《Pure Land Buddhism (Dialogues with Ancient Masters)》, by Elder Zen Master T'ien Ju, translated with annotations by Master Thich Thien Tam, printed and donated for free distribution by: The Corporate Body of the Buddha Educational Foundation (11F, 55, Hang Chow South Road Sec 1, Taipei, Taiwan), printed in February 2023.
*** The information provided above does not contain personal opinion of this blog.
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