無量壽經義疏 1.9

Within the main body [of the sūtra], there are distinctively three sections: first, explaining that which was practiced; second, from "Ānanda addressed the Buddha: 'Has the bhikṣu Dharmākara already attained Buddhahood and entered extinction...?'" onward, explaining that which was accomplished; third, from "The Buddha told Ānanda: 'Those sentient beings who are born in that land abide in the stage of right determination'" onward, explaining that which is gathered in. All three are spoken with reference to the Buddha Amitābha. "That which was practiced" reveals the immeasurable practices and vows cultivated by that Tathāgata in the distant past; "that which was accomplished" reveals the fruit of the body and land obtained by that Tathāgata in the present; "that which is gathered in" reveals that Tathāgata's currently gathering in immeasurable sentient beings from the lands of the ten directions to go together to that land, where he instructs, transforms, and benefits them. These three are precisely the great essential themes of the sūtra.

Within that which was practiced, first many Buddhas are listed, explaining the conditions for giving rise to the practice. From "At that time there was a king who, hearing the Buddha preach the Dharma..." onward, it reveals that Dharmākara gave rise to practice relying on this. In the former part, fifty-four Buddhas are cited altogether: the first fifty-three are listed together in one place, while the final Buddha was personally served by Dharmākara, and is listed separately in one place.

Among the former fifty-three Buddhas, "In the distant past, incalculable kalpas ago..." and so forth reveals the time, [contrasting the past] with the present. "Dīpaṃkara appeared..." and so forth lists them in succession. "All such Buddhas have already passed away" concludes what preceded and introduces what follows. Next below, it lists the Buddha Lokeśvararāja. "Named Lokeśvara" is his distinct name; "Tathāgata, Arhat..." and so forth are his general titles. The virtues of a Buddha are immeasurable; names are applied in accordance with virtues, so names are also limitless. The sūtra, following a single enumeration, briefly lists ten kinds. Among the ten, the first five are the Buddha's own virtues, and the latter five are for benefiting others.

Among the first five, the first two form one pair: the former represents the perfection of the path, and the latter represents the culmination of cessation. The latter three form one pair: the first two represent the perfection of causes, and the latter one represents the culmination of fruition.

Within the first pair, "Tathāgata" reveals the perfection of his path: because he has mounted the path of suchness (yathābhūta) and come to achieve right awakening, he is called "Tathāgata". "Arhat (Worthy of Offerings)" reveals the culmination of his cessation: because he accords with the realization of cessation, he is called "accordant" (ying); furthermore, because he has realized cessation, it is fitting that he should receive offerings, hence he is called "Arhat".

Within the second pair, the first two represent the perfection of causes. Among these, first, "Samyaksambuddha (Correctly and Completely Awakened One)" reveals the perfection of his understanding. In other sūtras this is also called "One of Correct and Universal Knowledge". "Correct" refers to the principle: because he exhaustively illuminates the principle, he is called "universally knowing". Here, "equal/correct" (deng) corresponds to that "universal"; being in accord with the principle is called "equal/correct", and "right/correct" is just the "right" of the other sūtras. Calling him "awakened" corresponds to that "knowing".

"Vidyācaraṇasaṃpanna (Complete in Knowledge and Conduct)" clarifies the perfection of his practice. "Knowledge" (vidyā) is the practice of realization: because the realized Dharma is brightly manifest, it is called "knowledge". Distinguishing them, there are three, as explained in the Nirvāṇa [Sūtra]: first, the knowledge of bodhisattvas, namely prajñāpāramitā; second, the knowledge of the Buddhas, namely the Buddha-eye; third, the knowledge of non-ignorance, which refers to the eleven kinds of emptiness—since they are not intellectual understanding, they are called "non-ignorance", but because they can generate the illumination of wisdom, they are also called "knowledge". The first two are that which can realize, and the latter one is that which is realized. Furthermore, Nāgārjuna states: because the Buddha possesses [the knowledges of] past lives, the divine eye, and the exhaustion of outflows, they are called the "three knowledges". "Conduct" (caraṇa) is the practice taught: as stated in the Bodhisattvabhūmi, calming and insight (śamatha-vipaśyanā) are called "conduct"; furthermore, Nāgārjuna states that morality, concentration, and wisdom are called "conduct". Fully possessing both of these, he is called "complete" (saṃpanna).

"Sugata (Well-Gone)" clarifies the culmination of his fruition. "Su" is defined as good, and "gata" is called gone. Because the Tathāgata has gone well, he is called "Sugata". Since the Buddha's virtues are fully satisfied, where else would he go that he should be said to have "gone well"? Although there is no place to go, it is not that he cannot go: just as with the fire at the end of a kalpa, although there is nothing left to burn, it is not that it cannot burn; therefore he can be said to have "gone".

Among the latter five, the first four are specific, and the last one is general.

Among the first four specific ones, "Lokavid (Knower of the World)" is the wisdom for transforming others: because he thoroughly understands the world, he is called "Knower of the World".

"Anuttara-puruṣa-damya-sārathi (Unsurpassed Leader of Persons to be Tamed)" and "Śāstā devamanuṣyāṇām (Teacher of Gods and Humans)"—these two titles are his capacity to transform others. That "Unsurpassed Leader of Persons to be Tamed" can tame the minds of beings, taming himself and taming others; reaching the utmost limit in guiding and taming, he is called "unsurpassed". "Person" (puruṣa) is a distinct designation for human beings. Because this unsurpassed person is skilled in upāya to subdue sentient beings, he is called the "Leader of Persons to be Tamed". The "Teacher of Gods and Humans" can bestow the Dharma: because he can closely instruct gods and humans with the correct Dharma, he is called "Teacher of Gods and Humans". Although he transforms all six destinies, the benefit to gods and humans is greatest, and for this reason they are singled out.

"Buddha" is his virtue of transforming others: this is translated as "Awakened"; awakening oneself and awakening others, with the practice of awakening exhaustive and complete, he is therefore called "Buddha".

"Bhagavat (World-Honoured One)"—this title is general: the Buddha possesses all virtues and is venerated by the world, therefore he is titled "World-Honoured One".

Above, the conditions for the Buddha giving rise to practice were explained; below, it explains Dharmākara giving rise to practice relying on this. Within this, it first explains his worldly practice; from "The Buddha told Ānanda: 'The bhikṣu Dharmākara, having spoken these verses...'" onward, it explains his supramundane practice. Practice prior to the stages (bhūmi) is called worldly; practice on the stages is supramundane.

Within the worldly practice, there are three in sequence: first, hearing the Dharma and giving rise to the mind [of awakening]; second, going forth from the household life to cultivate the path; third, approaching the Buddha's place to pay homage, praise him, and give rise to the mind of vows.

In the first part, "At that time there was a king" cites the person who gave rise to practice. "Hearing the Buddha preach the Dharma, his heart rejoiced" describes his mind delighting upon hearing the Dharma. "He immediately gave rise to the aspiration for the path" directly clarifies his giving rise to the mind [of awakening]. The meaning of the aspiration for bodhi (bodhicitta) is elaborated in a separate chapter and should be fully discussed there.

In the second section, "He abandoned his kingdom and renounced the throne" clarifies what he gave up. "Practiced as a śramaṇa" reveals what he did: this [term śramaṇa] is translated as "cessation", because it puts an end to all evils. "Named Dharmākara" lists his name. "Of superior talent, courage..." and so forth distinguishes his disposition and conduct: "talent" means capability and skill; because his capability and virtue surpassed ordinary people, he is called "of superior talent". Firmness of resolve is called "courage", and clarity of mind is called "wisdom". Because this virtue stood alone and prominent, it is called "surpassing the world".

In the third section, he first approaches the Buddha's place, and next, having arrived, shows reverence. "Bowing the head (koutou)" is reverence: bowing what is exalted to contact what is lowly is used to express reverence. "Circumambulating to the right" is affection: circling around without parting is used to express affection. From "Kneeling long..." onward, he offers praise and makes vows. "Kneeling long with palms joined" is the preliminary action for raising praise. "Praised in verse, saying..." is the sūtra compiler's general statement. Why are verses used? The expression and meaning are exquisite and beautiful, so those who praise mostly use verses; furthermore, verses are skillfully concise, able to contain many meanings within few words. Because the bhikṣu Dharmākara wished to encompass the Buddha's virtues widely with concise words, he spoke in verse. Below, the text of the verses is presented.

First, there are seven verses praising the Buddha's virtues to clarify what is sought; the later thirteen verses formulate vows seeking buddhahood, clarifying one's ability to seek. Among the first seven verses, the first five and a half verses directly praise the Buddha's virtues; the final one and a half verses conclude the praise of the Buddha's virtues. Within the direct praise earlier, the first two and a half verses praise the Buddha's bodily karma; next there is half a verse praising the Buddha's vocal karma; the final two and a half verses praise the Buddha's mental karma. Regarding the praise of bodily karma: the words "light so magnificent" praise the superiority of the Buddha's light, constituting one topic. The words "countenance so magnificent" praise the superiority of the Buddha's body, constituting another topic. The term "magnificent" has already been explained above. There are further seven lines revealing the magnificence of the light. "Majesty and spiritual power boundless" is that on which the radiance's emanation relies. Because the Buddha's majesty, virtue, and spiritual power are boundless, he is able to emit light. "Blazing brightness such as this" directly indicates the substance of the light. "None who are his equal" demonstrates superiority in comparison to persons: the bodily light of other beings has none that equals it. "The sun, the moon, and the maṇi jewels, up to [resembling] a heap of ink" demonstrates superiority in comparison to things. If these various lights are compared to the Buddha's light, they are all concealed and eclipsed, just like a heap of ink beside mother-of-pearl. Below there are two lines revealing the magnificence of his countenance. "The Tathāgata's countenance transcends the world and is peerless"—thus his countenance is magnificent. "Peer" (lun) means match. Next is the praise of vocal karma: "The Great Awakening's great voice reverberates throughout the ten directions." Below is the praise of mental karma. Within it, there is first a text of two verses praising the virtue of the Buddha's practice; the later half verse praises the virtue of the Buddha's cessation. Practice is bodhi; cessation is nirvāṇa. Within the former, the first verse praises the superiority of the Buddha's virtues; the subsequent single verse praises the depth of the Buddha's virtues. Superiority refers to the practice of the teachings; depth refers to the practice of realization. In the prior praise of superiority, "precepts, learning, vigor, samādhi, and prajñā" brings up the essence of these virtues. "Majestic light without equal, exceedingly sublime and rare" demonstrates superiority with respect to the virtues. Majestic virtue is without equal; others cannot match it. Exceedingly sublime and rare: the Buddha's virtues surpass those of others. In the subsequent praise of depth, "deeply, truly, and skillfully mindful of the sea of the Buddhas' Dharma" is the upāya for approaching realization. "Truly" means carefully and truly. Deeply contemplating and truly observing, mindful of the sea of the Buddhas' Dharma, one is therefore able to attain realization. The nature of the tathāgatagarbha is the sea of the Buddhas' Dharma. "Fathoming its depths and exhausting its mysteries, investigating its boundaries and bottom" is the perfection of the practice of realization. This praises the virtue of practice; below praises the virtue of cessation. "Avidyā" is delusion, "desire" is greed, and "anger" is hatred. "The Buddha has cut them off and they are perpetually gone"; therefore, his cessation is supreme. Above, the merits of the three karmas were individually praised; below concludes the praise. "The lion among human heroes, his spiritual virtue is immeasurable." This concludes the praise in general. "His meritorious achievements are vast," and so on, concludes the praise in detail according to each. "His meritorious achievements are vast" concludes the praise of the earlier vocal [karma]: the Great Awakening's great voice reverberates throughout the ten directions, and therefore the merit of the Buddha's transformation of others is vast. "Wisdom deep and subtle" concludes the praise of the earlier mental [karma]. Earlier there were many virtues, but it specifically concludes with his prajñā because it is the master of practice. "Deep" concludes the depth mentioned earlier; "subtle" concludes the superiority mentioned earlier. "Light and majesty," and so on, concludes the praise of the earlier bodily [karma]. The praise above is now complete; below, vows are formulated to seek what was praised above. Within this, there is first a text of ten verses that directly generate the mind of the vow; the later three verses entreat the Buddha to bear witness and know. Among the first ten verses, the first five verses seek the Buddha's dharmakāya; the later five verses seek the Buddha's pure land. In seeking the dharmakāya, the first verse vows to seek the Buddha's fruition; next there are two verses vowing to seek the Buddha's causes; the final two verses weigh and compare to demonstrate superiority. In seeking the fruition, "May I become a Buddha, equal to the holy Dharma King" seeks the Buddha's own virtue. "Delivering from birth and death so that none are not liberated" seeks the virtue of benefiting others. In seeking the causes, there is first a verse and a half seeking the practice of benefit for oneself; below there is half a verse seeking the practice of benefiting others. In seeking benefit for oneself, the first verse adduces the practice of the six perfections. "Giving and regulating the mind" is the perfection of giving (dāna-pāramitā). Cultivating giving cures stinginess; this is called regulating the mind. "Precepts" is the perfection of morality; "patience" is the perfection of patience; "vigor" is the perfection of vigor; "samādhi" is the perfection of dhyāna; "wisdom" is the perfection of wisdom (prajñā-pāramitā). Wisdom being supreme is termed "highest"; below it generates the vow in response. "I vow to attain buddhahood" is the destination to which the undertaken practice tends. "Universally practicing this vow" is seeking the causes and directing toward them. Below, seeking the benefit of others is clear in the text and can be understood. Above was seeking the causes; the two verses below weigh and compare to demonstrate superiority, firming his vowed resolve. "Even if there were buddhas numbering hundreds, thousands, millions, and billions" brings up the Buddha Jewel. "Immeasurable great sages as numerous as the sands of the Ganges" brings up the Saṃgha Jewel. "Making offerings to these," and so on, is offering to the aforementioned Saṃgha Jewel. "These various buddhas" is offering to the aforementioned Buddha Jewel. From "It is not as good as seeking" downward, it makes a comparison with the vows, showing that those fall short. "To turn back" (que) is like retreating. Although making offerings to many holy ones, it is not as good as oneself seeking the Path without retrogressing; therefore, it reiterates and strengthens the generation [of the vow]. Such comparisons in the sūtras are mostly impossible to state completely, because making offerings is limited, while the mind that seeks the Path has no limit or bounds. In seeking the land below, the first three and a half verses seek a pure land for oneself; the latter one and a half verses seek a land to gather others. In seeking for oneself, there are first two verses generally citing many lands; next there is half a verse clarifying that what he seeks is the very foremost among all lands; the subsequent single verse reveals the characteristics of being foremost. In the earlier general citation, "like the sands of the Ganges," and so on, broadly brings up many lands. "Light shining," and so on, clarifies the characteristics of adornment in those many lands. Light "pervading this land" clarifies the adornment of light of the Buddha Tathāgata. "Such vigor, majesty, and spiritual power are difficult to measure" clarifies the adornment of spiritual penetrations of the Buddha Tathāgata. The Buddha diligently manifesting deeds of transformation in that land is called vigor. The deeds of transformation being numerous is why it is called "majesty and spiritual power difficult to measure." This completes the general citation. "Causing me to become a Buddha whose land is foremost": among the various lands cited earlier, its adornments of all characteristics are the very foremost; this is Amitābha's land that is presently accomplished. Below there is one verse revealing the characteristics of being foremost. "Its assembly wondrous" clarifies that the assembly is foremost. "The bodhimaṇḍa supreme and transcendent" clarifies that the place is foremost. "The land like nirvāṇa without equal or pair" clarifies that the land is foremost, which may also be called bliss being foremost. Nihuan and niepan are originally one name, transmitted with differing phonetic transcriptions. Therefore, the text below says: "In Amitābha's land, sentient beings experience bliss second only to nirvāṇa." The above was seeking for oneself; below there is one verse and a half seeking a land to gather beings.

"I shall have compassion and deliver all beings" clarifies that when he attains the path to buddhahood in the future, he will deliver and liberate all beings. "Those who come from the ten directions to be born [here] with rejoicing and pure hearts" and so forth clarifies that those in the future who are born in my land will equally obtain superior benefit. That they "come from the ten directions to be born" means that those who are born are many. That their "hearts are rejoicing and pure" means that their mind of taking refuge is unadulterated. "Having arrived at my [land]" and so forth means that the benefit they obtain is superior. The preceding ten verses directly aroused the aspirational mind; the three verses below request the Buddha to bear witness and know it. In this passage, there is first half a verse requesting the Buddha Lokeśvararāja to bear witness for him; next is half a verse that further raises the aspirational mind; next is one verse requesting the buddhas of the ten directions to bear witness for him; and below is one verse that once again raises the aspirational mind. In the first half-verse, *xing* ("fortunately / please") is like wishing: he wishes the Buddha to believe that what he seeks is not in vain. Clarifying that in the future he will certainly obtain the fruition, he therefore asks, "May the Buddha fortunately believe and illuminate." The Buddha's witnessing is not in vain, which is why it says, "is my true witness." In the subsequent half-verse that further raises the aspiration, "making vows toward that" refers to the matter he seeks. Exerting vigorous diligence to cultivate and practice the desired dharmakāya and pure land, each vows toward that to "exert effort in what is desired." In the subsequent one verse, requesting the buddhas of the ten directions to bear witness can be understood. In the final one verse that once again raises the aspiration, he concludes his pledge and makes a personal vow; thus it says, "Even if my body should dwell in all sufferings, I will endure them to the end without regret." The above clarifies his mundane practices; below clarifies the supramundane. Within this, it is first brief; from "Having cultivated in this way, in those buddhas' [presence]" onward, it extensively clarifies what he practiced. Within the brief part, there are three sections: first, Dharmākara requests, and the Tathāgata responds with a counter-question, showing that he already knows it and does not expound it for him; second, Dharmākara requests again, and the Tathāgata expounds it for him; third, Dharmākara hears the exposition and practices in accordance with it. In the first section, there is first the request, and afterward the Buddha's counter-question. In the request, "When Dharmākara had spoken this hymn" concludes the preceding and introduces what follows. From "and addressed the Buddha" onward shows his words of request. "I have aroused the mind of unexcelled correct awakening" restates the preceding and introduces what follows. Seeking the body and seeking the land in the preceding verses is called arousing the mind of unexcelled correct awakening. The mind is the root of practice; showing that he has the root makes clear that he is capable of undertaking practice, which gives rise to that request. "May the Buddha extensively expound the sūtra-teachings for me" directly requests the exposition. "I shall cultivate" and so forth shows what the request is for. What it is for has three aspects: first, what is practiced; second, what is accomplished; third, what is gathered. "I shall cultivate" is the first gate: the causes for cultivating the dharmakāya and the pure land. From "Gathering" onward is the second gate, clarifying what he accomplishes. The land accomplished by the body: "Gathering a buddha-land pure and adorned" and so forth is the accomplished land. "Quickly accomplishing in the world" is the accomplished body. "Uprooting birth and death" and so forth is the third gate, clarifying what he gathers. Gathering sentient beings, he teaches and transforms them so that they escape the root of suffering in birth and death. Uprooting birth and death means escaping the fruition of birth and death; uprooting the root of diligence and pain means parting from the cause of birth and death. Because one repeatedly undergoes the suffering of birth and death on account of causes, those causes are called the root of diligence and pain. Below is the Buddha's counter-question. "The Buddha Raoking" (*Rāoking fo*) is another name for Lokeśvararāja. "Addressing Dharmākara" and so forth are words of counter-request. This concludes the first section. In the second section, first Dharmākara requests. "This meaning is vast and profound, not within my realm" shows that he does not know it. Previously, the Buddha relied on what [Dharmākara] had cultivated in his own capacity and spoke, saying that he knew it himself. Dharmākara now refers to what is practiced in superior progression and says it is not his realm. They do not contradict each other; *si* means "this." *Hong* means "vast." The supramundane practice requested previously—its meaning is vast and deep, not within my realm; therefore he requests again. "I only wish that [you] extensively..." and so forth requests the Buddha to expound it. In the passage, he exclusively seeks the practices of the pure land; the bodily practices are omitted. From "Having heard this, I..." onward shows what the request is for. Below, the Buddha expounds it for him. "Knowing that his high and luminous aspiration was deep and vast" means knowing the greatness of his mind. Below, the Buddha confers the Dharma: "Immediately expounded the sūtra for Dharmākara, saying" generally clarifies what was expounded; from "For example" onward, it is detailed. In the detailed part, he first teaches him to make his mind firm, first by metaphor and then by application; from "Thereupon the World..." onward, he directly expounds the Dharma of the pure land for him. "Immediately expounded extensively two hundred and ten billion buddha-lands, and the goodness and evil of their devas and humans" generally expounds the causes of all lands, and the coarse and subtle aspects of the lands, generally proclaiming the fruitions of all lands. *Cu* is the same as coarse. Expounding the evil and coarse causes him to abandon them and keep far from them; expounding the good and subtle causes him to cultivate them. Extensively teaching according to his wishes among the various expositions is called "manifesting and giving them all to him in accordance with his heart's desire." This concludes the second part. From here below is the third: Dharmākara hears the exposition and cultivates practice in accordance with the Dharma. Within this, there is first the detailed, and from "Bhikṣu Dharmākara gathered" onward, the conclusion. In the detailed part, he first sees the fruitions of the pure land expounded above; from "Transcendently giving rise to..." onward, he cultivates the causes of the pure land expounded above. Among the causes, he first further arouses superior vows; from "His mind was quiescent..." onward, he undertakes practice based on the vows. "His mind was quiescent and his aspiration had no attachment, unequaled in the world" clarifies cultivating the practice of realization. The principle transcends all marks, hence there is no attachment. Seeking entrance is called aspiration. The realization is deep and free of marks, hence unequaled in the world. From "Fulfilling five kalpas" onward clarifies cultivating the practice of teaching. Within this, it first clarifies that the monk Dharmākara undertook practice for five kalpas; from "Ānanda addressed..." onward shows that that Tathāgata's lifespan was long, confirming the preceding [statement that] Dharmākara cultivated for five kalpas in the presence of that buddha. Ānanda asks first, and afterward the Buddha answers him. "That buddha's lifespan was forty-two kalpas," and Dharmākara's lifespan must also have been like this. Therefore, Dharmākara, in a single lifetime, cultivated practice for five kalpas in that buddha's presence. Question: If he attained a life of many kalpas, when the kalpa ended, where did he reside and manage to cultivate? Explanation: Other people saw the kalpa end, but Dharmākara and the others saw that land peaceful, secure, and unmoving, and therefore were able to engage in cultivation. This is similar in meaning to [the verse] in the *Lotus Sūtra*: "When sentient beings see the kalpa end / and being consumed by a great fire, / this land of mine is peaceful and secure, / constantly full of devas and humans." This concludes the detailed part above. From "Bhikṣu Dharmākara gathered" onward is the conclusion. A single person completely cultivates the practices for immeasurable lands, and in the future in turn obtains immeasurable kinds of lands, which manifest differently according to the person. This concludes the brief part above. From here below, the second part extensively clarifies what he cultivated. Within this, it first expands the previous great vows; from "At that time, that bhikṣu, in the presence of that buddha, among all the devas, māras..." onward, it expands his previous practices.

Regarding the extensive vows above, the text has six divisions: first, Dharmākara visits the Buddha to disclose his practice; second, the Tathāgata directs him to speak; third, Dharmākara himself proclaims the vows he has made; fourth, from "I have established" onward, having spoken, he repeats and establishes vows of personal commitment; fifth, from "When the bhikṣu Dharmākara spoke these verses" onward, signs appear in accordance with his commitment; sixth, from "Thereupon Dharmākara fully cultivated" onward, a general concluding praise. In the first section, "having cultivated thus" links what precedes to what follows. "Visited that Buddha" and so forth is the preliminary approach for addressing him. "And said to the Buddha" and so forth presents what he cultivated: "I have already, during the preceding five kalpas, taken up the pure practices for adorning the land." In the second section, "The Buddha told the bhikṣu: 'You may speak now'" directly encourages proclamation. "You should know that this is the time" urges him to speak swiftly. "Arousing and gladdening" and so forth explains the purpose of speaking: because it is to benefit the assemblies, he must proclaim them. "Arousing and gladdening the entire great assembly" is spoken for the benefit of ordinary beings and the two vehicles; because Dharmākara proclaims his own vows, causing the assembly to rejoice together and vow to be born in that land, it is called arousing and gladdening the entire assembly. From "Bodhisattvas, having heard" downward is for the benefit of bodhisattvas; because Dharmākara proclaims his own vows, causing bodhisattvas to learn them and generate them as well, it says that having heard, they cultivate this Dharma and fulfill the great vows. "Having heard, they cultivate" is the beginning of giving rise to vows; "which leads to fulfilling" and so forth is the completion of the aspiring mind. From here down is the third [division], where the bhikṣu Dharmākara himself proclaims his vows. "Only deign to listen and observe" requests permission from the Buddha to speak. "In accordance with what I have vowed, I shall fully explain" is a general promise to proclaim them. Below is the direct proclamation, wherein there are forty-eight vows in all; their essential points are only three, while the text divides into seven. The three essential points are: first, vows embracing the dharmakāya; second, vows embracing the pure land; third, vows embracing sentient beings. Among the forty-eight, the twelfth, thirteenth, and seventeenth embrace the dharmakāya; the thirty-first and thirty-second embrace the pure land; the remaining forty-three embrace sentient beings. As for the seven textual divisions: the first eleven vows are for embracing sentient beings; next are two vows, which are the second division, for embracing the dharmakāya; next are three vows, which are the third, re-embracing sentient beings; next is one vow, which is the fourth, re-embracing the dharmakāya; next are thirteen, which are the fifth, for embracing sentient beings; next are two vows, which are the sixth, for embracing the pure land; below are sixteen, which are the seventh, re-embracing sentient beings. In the first section, the first two vows wish that those born will have no suffering; the latter nine vows wish that those born will obtain joy. Among those of no suffering, the first vow wishes that his own land will have no suffering: "If, when I attain Buddhahood, there are hells, hungry ghosts, or animals in my land, I will not accept correct awakening." "Not accepting correct awakening" means that if the vows are unfulfilled, he will never become a Buddha; even if he could attain Buddhahood with unfulfilled vows, he pledges that in the end he would not accept it, and therefore says, "If, when I attain Buddhahood, there are hells, hungry ghosts, or animals in my land, I will not accept correct awakening." The others are likewise. "Hells" means prisons beneath the earth, which are places of suffering; hence called "hells." "Hungry ghosts": hunger and thirst are called "hungry"; cowardly and full of fear, they are called "ghosts." "Animals": this takes its name from being kept and raised by masters; all worldly people either eat them or drive them to work, raising these living beings, hence called "animals." The latter vow wishes that all sentient beings in his land, when their lives end, will not go to other lands to suffer. These two vows wish that those born will have no suffering. Among the latter nine vows that those born will obtain joy, the first two wish for bodily joy for those born; the latter seven wish for mental joy for those born. Within the mind, the five supernormal knowledges each form one, and the exhaustion of outflows is divided into two, hence there are seven vows. Next are three sections, whose textual forms are easy to know. In the fifth section, the first three vows embrace sentient beings of other lands; the next one vow embraces sentient beings of his own land; the next one again embraces sentient beings of other lands; the latter eight again embrace sentient beings of his own land. In the sixth section, explaining the embracing of the pure land, the text is clear and can be known. In the seventh section, the first five embrace sentient beings of other lands, three embrace sentient beings of his own land, the next five again embrace sentient beings of other lands, the next one again embraces sentient beings of his own land, and the latter two once again embrace sentient beings of other lands. This concludes the third division. From here down is the fourth, establishing vows of personal commitment based on the previous vows, in which there are eleven verses in total. The first ten verses establish vows of personal commitment; the latter one requests verification. Among the first ten, the first three are personal commitments, and the latter seven are compliant aspirations. Among the former personal commitments, the first verse makes a personal commitment based on the Buddha's own virtues. Among those generated earlier, the vow seeking the dharmakāya and the vow seeking the pure land are called world-surpassing vows. Arousing the mind is called "establishing." Attaining the fruition is certain, hence it says "must reach the unsurpassed path." This phrasing is a direct formulation. "If these vows are not fulfilled, I swear not to become [a Buddha]" is the personal commitment. The latter two make personal commitments based on the virtues of conversion. Within them, the first verse makes a personal commitment citing the benefit of the Buddha's conversion through the gift of Dharma, and the latter verse makes a personal commitment citing the conversion virtue of the Buddha's name being heard everywhere. "Mi" means "not"; when I become a Buddha, my name will be heard in the ten directions, and if there is anyone who ultimately has not heard my name, I will not accept correct awakening. Among the compliant aspirations, the first verse is brief. "Free from desire, with deep mindfulness and pure wisdom, practicing pure conduct" cites his own good causes, which are applied below to seek the fruit—seeking the unsurpassed path, seeking the Buddha's own virtues, being a teacher of devas and humans, and seeking virtues that benefit others; the remaining six verses are extensive. Within them, the first five and a half verses extensively cite the Buddha's virtues; the final half verse gives rise to a vow seeking equality. Among those citing virtues earlier, the first two verses cite the Buddha's virtues of conversion; next, one verse cites the Buddha's own virtues; next, one verse again cites conversion virtues; the latter verse and a half again cite his own virtues. In the first two verses on conversion virtues, "Supernormal power emits light illuminating boundless lands" is conversion through bodily action. From "eradicating" downward is conversion through vocal action: eradicating the three defilements and rescuing from perils and difficulties. The Hīnayāna Dharma teaching converts to sever the three poisons, which is called eradicating the three defilements. "Opening their wisdom-eye and destroying the darkness of blindness" is conversion through the Mahāyāna Dharma. "Closing off the evil realms and opening the gates to good destinies" is conversion through the Dharma of humans and devas. The one verse on "merit and blessings" cites the Buddha's own virtues. "Merit and blessings fulfilled and perfected" means the Buddha's virtues are vast, and the fruits of merit and blessed rewards are all fulfilled and perfected.

"His majestic radiance clearly shines," and so forth, indicates the Buddha's virtuous function. It temporarily brings up the function of light, while passing over other [matters] without discussion. "His majestic radiance [shines through] the ten directions" refers to the vastness of the light. "The sun and moon withdraw their brilliance, and heavenly lights do not appear" refers to the supremacy of the light. The Buddha's light outshines and obscures them, so that the sun and moon withdraw their light and cannot shine outward; this is termed "withdrawing their double brilliance." The single verse [beginning] "For the sake of the multitudes" brings up anew his transformative virtues; the text is clear and readily understood. The subsequent verse and a half clarifies anew his personal virtues. The first verse clarifies the Buddha's attainment of fruition through the completion of causes. "Making offerings to all Buddhas and perfecting all roots of virtue" refers to the completion of the causes of merit. "His vows and wisdom are entirely fulfilled" refers to the completion of the causes of wisdom. "He becomes the hero of the three realms" clarifies his attainment of fruition through causes. The half verse below manifests the mastery of his functioning. The Buddha's unobstructed wisdom penetrates everywhere without failing to illuminate. The preceding passage broadly brings up the Buddha's virtues. "May my merit and wisdom equal this supreme [one]," and so forth, expresses the vow seeking to be equal to him. "Merit" is the cause of merit; "wisdom" is the cause of wisdom. [He vows:] "May I, through the power of this merit and wisdom, equal the most supreme honored one, the Buddha Tathāgata." The preceding ten verses constitute the binding vow with an oath to oneself. The single verse [beginning] "This vow" requests verification through an auspicious sign bound [to the vow]. If the fruition is definitely to be attained, the great thousandfold [world system] should shake, and the sky should rain down wonderful flowers. From here down, the fifth [section] shows the signs appearing according to the oath. After Dharmākara speaks, the earth immediately shakes, responding to the former oath; flowers rain down and scatter over him, responding to the latter oath. "Spontaneously," and so forth, produces a voice declaring the prophecy and praise. From here down, the sixth [section] concludes and praises [it] in summary. First it concludes it, and from "surpassing" downward, it praises it. The preceding clarified the vows; the following clarifies the practices. In this there are two parts: first, clarifying the perfection of cultivation; second, from "as he is born" downward, clarifying the extraordinary nature of the retribution. In the former there are again two parts: first, cultivating the practices of the Pure Land; second, from "not generating thoughts of desire" downward, cultivating the practices of the dharmakāya. Within the practices of cultivating the land, "At that time, that monk, before that Buddha and amidst the great assembly, having made this universal vow and established this resolution," recapitulates the preceding and introduces what follows. It recapitulates the preceding vow-mind and initiates the subsequent practices. "Dragons, spirits, yakṣas, gandharvas," and so forth, are the eight classes [of beings]. "Having made this universal vow" recapitulates the previously generated forty-eight vows and introduces what follows. "Having established this resolution" recapitulates the preceding "I establish vows surpassing the world," and so forth, and introduces what follows. Next, it clarifies the initiation of practice. "With single-minded concentration he adorned the wonderful land" summarizes the initiation of practice. From "the Buddha[-land] he cultivated" downward, it specifically clarifies the initiation of practice. In the specific [part], it first brings up the fruition of the Pure Land; from "in inconceivable" downward, it cultivates the causes corresponding to it. In the former bringing up of fruition, "The Buddha-land he cultivated was expansive and vast" clarifies the vastness of the land. "Singularly sublime, surpassing all others" clarifies the supremacy of the land. "Established as ever-abiding, free from decay and change" clarifies the permanence of the land. The cultivation of causes is readily understood. In the practices of the dharmakāya, there is first a specific [part] and then a general [part]. In the specific part there are four: first, separation from afflictions; second, from "courageous" downward, clarifying the cultivation of wholesome phenomena; third, from "far removed" downward, clarifying separation from unwholesome karma; fourth, from "renouncing the kingdom" downward, clarifying the cultivation of wholesome phenomena. Within separation from afflictions, it first clarifies separation from afflictions in terms of one's own practice; from "without falsehood" downward, it clarifies separation from afflictions in terms of practice benefiting others. In the former regarding one's own practice, the text has four sub-sections: first, clarifying the causes and conditions for separation from afflictions; second, from "power of endurance" downward, clarifying the cultivation of antidotes; third, from "unstained" downward, separation from the substance of afflictions; fourth, from "samādhi" downward, clarifying again the cultivation of remedies. In the first section, it first removes the causes of delusion. "Not attaching to sights," and so forth, clarifies separation from the conditions of delusion. In the former separation from causes, "He did not generate thoughts of desire, thoughts of anger, or thoughts of harm" directly clarifies what is separated from. There are eight kinds of thoughts (vitarka), as explained in the Bodhisattvabhūmi: first, thoughts of desire, thinking of wealth and sex; second, thoughts of anger, also called thoughts of wrath, thinking of anger toward others; third, thoughts of harm, also called thoughts of affliction, intending to inflict harm upon others; fourth, thoughts of kin, reminiscing on relatives; fifth, thoughts of countries, thinking of worldly stability and danger; sixth, thoughts of not dying, assuming the body will not die and extensively accumulating necessities of life; seventh, thoughts of clan, thinking of the high or low status of one's lineage; eighth, thoughts of contempt, thinking of oppressing others. Among these eight, the faults of the first three are heavy, which is why they are specifically brought up. "Not generating conceptions of desire or anger" clarifies them once again. Not generating conceptions of desire is called separating from thoughts of desire; not generating conceptions of anger is called separating from thoughts of anger; not generating conceptions of harm is called separating from thoughts of harm. Alternatively, the earlier statement of not generating the three thoughts reveals separation with respect to the initial stage, whereas not generating conceptions of desire, anger, and harm clarifies separation with respect to the final stage. Prior to encountering the sensory objects, improperly generating discursive reflection in advance is called "thought" (vitarka). Generating mental states upon confronting conditions is described as the three "conceptions" (saṃjñā). All these are abandoned. Below, separation from the conditions of delusion is: "not attaching to sights, sounds, scents, tastes, tangibles," and so forth. This concludes the first section.