Question: [The] Commentary [On The Sūtra In Which The Buddha Speaks Of Amitā(bha Buddha)《佛说阿弥陀经疏钞》] points [out that with the] ‘sincere mind mindful [of the] Buddha [for] one recitation, [this] eradicates eighty koṭis [of] kalpas [of] births’ [and] deaths’ heavy transgressions’, [with this] belonging [to] principle’s wholeheartedness [without scatteredness (理一心不乱)].
[It] also explains [that in the] Buddha Names’ Sūtra’s, [on] ‘once hearing [a] Buddha’s name, [this] eradicates immeasurable kalpas’ transgressions of births [and] deaths’, saying [that] ‘once [it is] heard, not awaiting recollection [and] mindfulness, [it is] immeasurably [so], not only [for] eighty koṭis [of] kalpas.’ Then, how [can this] only [be] principle’s wholeheartedness?
Also, [on] this sūtra, [on] hearing [the] sūtra, hearing [a Buddha’s] name, [with] all attaining non-retrogression, [is this] practice’s [wholeheartedness (without scatteredness) (事一心不乱), or] principle’s [wholeheartedness]?
Answer: [The] Contemplation Sūtra’s ten recitations’ eradication [of] transgressions [for] rebirth [in Pure Land, is] due [to the] mind [of] fear [and] suffering [being] pressing, [a] good friend’s [supportive] condition [being] strong, [and with each] one thought [being] powerful, surpassing [a] hundred years [of] leisurely [practice], not necessarily having practice that [is with the] complete principle, however [with] surpassing of [the] usual principle’s upholding [of the Buddha’s name. As the] Commentary’s Master perhaps borrowed [from] those revealing practice [with] achievements utmost, then [does this] not contradict [the] principle.
Like [the] Buddha Names’ Sūtra as said, with those Buddhas, complete [with] immeasurable majestic virtues’ [and] vows’ power, thus [will] those hearing [their names] obtain such benefits, [with those] hearing [their names, but] not [having] faith, likewise [having] obtained immeasurable transgressions. [There] must [be] sentient beings not [with] few good roots [and] blessed virtues, that [are] able [to] hear [their names] too.
Non-retrogression likewise [is] not [with] one kind, according [to] those hearing realising [it], having position, practice [and] mindfulness, [with these] three non-retrogressions. Those only experiencing [a Buddha’s name] passing [their] ears, [are] like [those] swallowing [a] little vajra [seed, that] ultimately [will] not be digested [to be eliminated], becoming [a] distant cause [for a distant effect, in the] end not retrogressing too.
Pure Land Tradition’s 9th Patriarch Great Master Ǒuyì
Spirit Peak Tradition’s Treatise: First [Part] Of Scroll Three: First Answers [For] Questions /
Great Master Ǒuyì’s Pure Land Collection: 9th [Section]: Answers [For] Questions: Answers [For] Zhuō Zuǒchē’s Thirty-Two Questions [On The] Commentary [On The Sūtra In Which The Buddha Speaks Of A]mitā[bha Buddha] [#15]
Namo Amituofo : Translation by Shen Shi’an
Hearing Āmítuófó’s Name Plants A Vajra Seed For Eventual Buddhahood
Amitābha Sūtra’s Power And Function
The Fourth Layer Of Profound Meaning
 Why Did The Amitābha Sūtra Speak Of The Buddha Appearing At Life’s End Only?
With Faith, Aspiration And Practice Accomplished, Rebirth In Pure Land Is Naturally Without Doubt
 How To Know In Advance The Time Of Arrival In Pure Land?
Those Not Valuing Advance Knowing Enable Their Minds To Not Be Inverted
 Are There Differences Between The Ten Thoughts In The Greater Sūtra And The Contemplation Sūtra?
With The Sincere Mind Of Joyful Faith, How Profound And Clear!
 Why Speak Of Rebirth In Pure Land In A Future Life Too?
Those With True Mindfulness Of Buddha Are Definitely Without Those Not Born In Pure Land
 How To Transform Definite Negative Karma To Be Not Definite?
A Thousand Years’ Darkened Room With One Lamp Is Able To Be Destroyed