TAMING THE MONKEY MIND

江都 郑韦庵 述

Translation with Commentary

by Dharma Master Suddhisukha

Taming The Monkey Mind

A Guide to Pure Land Practice

by the Buddhist scholar Cheng Wei-an Translation with Commentary by Dharma Master Suddhisukha

Sutra Translation Committee of the U. S. and Canada New York – San Francisco – Niagara Falls – Toronto May 2000

The Chinese original of this translation, Nien-fo ssu-shih-pa fa by the Buddhist scholar Cheng Wei-an, is reprinted (together with Elder Master Yin Kuang’s work Ching-yeh Chin-liang) in: Ch’en Hsi-yuan, ed., Ching-t’u Ch’ieh-yao [Essentials of Pure Land], Taiwan, 1968. Cheng Wei-an’s text has been translated into Vietnamese twice, under the title 48 Phap Niem Phat by Trinh Vi-Am. The better known version was published in 1963 with a commentary by Dharma Master Thich Tinh Lac (Skt: Suddhisukha)

此文中文版「念佛四十八法」乃佛教学者郑韦庵所述，1968 年同印光法师的「净业津梁」一起，由净业行人真益愿收入「净土切要」在台湾重印。此文两度被译为越南语，较著名的版本为 Thich Tinh Lac 法师所翻译，并附有释读。

Note to the English Edition

The present treatise, a Pure Land classic, is part of a multilingual series on Pure Land Buddhism published by the Sutra Translation Committee of the United States and Canada. It deals specifically with the main practice of the Pure Land School – Buddha Recitation – and covers both the noumenal and phenomenal aspects of that practice. The treatise is accompanied by the detailed commentary of an Elder Master of the Zen and Pure Land lineages. Readers not familiar with Pure Land theory may wish to begin with Dr. J. C. Cleary’s introduction.

***

Of all the forms of Buddhism practiced in East Asia, Pure Land has been the most widespread for over a millennium. It can be found throughout the Mahayana canon, with specific references in more than 200 texts (Encyclopedia of Buddhism). In one

such text, the Avatamsaka Sutra, the story is told of a wordless sutra. “equal in extent to the universe, existing in each and every atom.” What is this sutra? It is the Sutra of the Mind – the embodiment of the tenet that “everything is made from Mind alone.” And so we come to a key teaching which underlies the entire Buddhist canon, in which Pure Land figures so prominently: to attain the M ind of Enlightenment, to become a Buddha, the first step is development of the Bodhi M ind – the aspiration to achieve Buddhahood for the benefit of all sentient beings. It is with this parting thought that we leave the reader, as we wish him a pleasant excursion into Buddha Recitation, a profound yet democratic form of Buddhist practice.

Minh Thanh & P. D. Leigh, Editors (English edition) Rye Brook, New York: Festival of Amitabha, 12/99

Suddhisukha Temple of Zen Summer Retreat, 1963

Acknowledgements

We respectfully and gratefully acknowledge the support and counsel of Dharma Master Lok To, Master Thich Phuoc Bon and Rev. K. Watanabe, along with the helpful comments and suggestions of Upasaka Hien Mat (who gladly reviewed this entire book in less than a ksana!), Upasaka Minh Con and Upasaka Sean Everett. Special mention is due to Upasaka Thieu Chuu, who through his own vernacular translation of this commentary more than half a century ago, clarified many difficult passages and transcendental points of Dharma. Without their invaluable contributions, this book would not have been possible.

Pure Land in a Nutshell

Of the various forms of Buddhism that developed after the demise of the historical Buddha in 480 B. C., Mahayana (the “Great Vehicle”) became the dominant tradition in East and parts of Southeast Asia. This broad area encompasses China, Korea, Vietnam and Japan, among other countries.

In time, a number of schools arose within Mahayana Buddhism in accordance with the capacities and circumstances of the people, the main ones being the Zen, Pure Land and Esoteric schools. Among these schools, Pure Land has the greatest number of adherents, although its teachings and methodology are not widely known in the West.

Given its popular appeal, [Pure Land] quickly became the object of the most dominant form of Buddhist devotion in East Asia. (M. Eliade, ed., Encyclopedia of Religions, Vol. 12.)

What is Pure Land?

[Pure Land comprises the schools] of East Asia which emphasize aspects of Mahayana Buddhism stressing faith in Amida, meditation on and recitation of his name, and the religious goal of being reborn in his “Pure Land,” or “Western Paradise.” (Keith Crim, editor, Perennial Dictionary of World Religions, p. 586.) The most common Pure Land practice is the recitation of Amitabha Buddha’s name

(Buddha Recitation or Buddha Remembrance). This should be done with utmost faith and a sincere vow to achieve rebirth in the Pure Land.

Along with this popular form of Pure Land, there is a higher aspect, in which Amitabha, the Buddha of Infinite Light and Life, is equated with our Buddha Nature, infinitely bright and everlasting (Self-Nature Amitabha, Mind-Only Pure Land). Thus, to recite the Buddha’s name is to recite the Buddha of our own mind, to return to our own pure mind.

Main Characteristics of Pure Land

i) Its teachings are based on compassion, on faith in the compassionate Vows of Amitabha Buddha to welcome and guide all sentient beings to His Pure Land.

ii) It is an easy method, in terms of both goal (rebirth in the Western Pure Land as a stepping-stone toward Buddhahood) and form of cultivation (can be practiced anywhere, any time with no special liturgy, accoutrements or guidance).

iii) It is a panacea for the diseases of the mind, unlike other methods or meditations which are directed to specific illnesses (e. g., meditation on the corpse is designed to sever lust, counting the breath is meant to rein in the wandering mind).

iv) It is a democratic method that empowers its adherents, freeing them from arcane metaphysics as well as dependence on teachers and other mediating authority figures.

v) It is a shortcut that leads the cultivator to escape Birth and Death and attain Buddhahood for himself and, ultimately, other sentient beings (Bodhi Mind):

“Whoever recites the name of Amitabha Buddha, whether in the present time, or in future time, will surely see the Buddha Amitabha and never become separated from him. By reason of that association, just as one associating with the maker of perfumes becomes permeated with the same perfumes, so he will become perfumed by Amitabha’s compassion, and will become enlightened without any other expedient means.” (Surangama Sutra in Dwight Goddard, ed. A Buddhist Bible, p. 245)

Van Hien Study Group December 1999

updated: Memorial Day, 2000

Preface

by Elder Master Suddhisukha

I learned about Buddha Recitation at early age as my parents were fo lowing the

Pure Land path long before I was born. However, throughout the years, I have never come across a book that explained the Buddha Recitation method as thoroughly as this one. In order to spare the cultivator questions over how to practice and achieve results, and where to turn when encountering obstacles, I have translated this sma l book. Hopefu ly, it will be of some help to those who tread the Pure Land path, so that, in accordance with their situation and affinities, they may practice and reap the desired results.

I will not, in this book, touch upon the advantages or introduce the Pure Land path, as there are already a number of books on the subject. I will instead fo lo w the lead of the author, and directly address the methods of practice.

In order to clarify the methods presented by the author and increase the understanding of fe low-practitioners to a certain extent, I have added some words of explanation after each method (according to my own understanding). However, despite all my efforts, numerous lapses and errors are bound to remain. I sincerely hope that spiritual advisors and Dharma friends from the four quarters will fill in the lacunae, for which I would be very grateful.

The cultivator is not expected to fo lo w all the methods presented in this volume, but rather to pick and choose according to his situation, lev el and circumstances. If a given method does not bring results quickly or is not suitable, the reader can switch to another. The goal should always be to achieve one-pointedness of mind, or in other words, the Buddha-Recitation Samadhi. Good results will come to those who know how to practice at the right level.

I sincerely hope that the compassionate light of Amitabha Buddha will illuminate our Self-Nature Amitabha, and that when the conditions of our earthly existence come to an end, we will be reborn, according to the power of Amitabha’s vows, in the Land of Peace and Bliss.

Homage to Amitabha Buddha.

Suddhisukha Temple of Zen Summer Retreat, 1963

目录

Note to the English Edition

Acknowledgements

Pure Land in a Nutshe

What is Pure Land

Main Characteristics of Pure Land

Preface

1) 护意根持名

2) 戒口业持名

3) 端身持名

4) 过珠持名

5) 高声持名

6) 低声持名

7) 金刚持名

8) 默然持名

9) 调息持名

10) 随分持名

11) 到处持名

12) 有定无定持名

13) 对像离像持名

14) 忙中持名

15) 闲中持名

16) 尊贵持名

17) 卑贱持名

18) 静细持名

19) 老实持名

20) 喜庆持名

21) 许愿持名

22) 解释持名

23) 愧奋持名

24) 恳切持名

25) 供养持名

26) 报答持名

27) 布施持名

28) 心念心听持名

29) 声中持名

30) 光中持名

31) 镜中持名

32) 不断持名

33) 不杂持名

34) 不住持名

35) 即禅即佛持名

36) 即戒即佛持名

37) 即教即佛持名

38) 不持而持持名

39) 持而不持持名

40) 孤身持名

41) 结期持名

42) 聚会持名

43) 成就他人持名

44) 难中持名

45) 梦中持名

46) 病中持名

47) 临命终持名

48) 发愿忏悔持名