無量壽經義疏 2.2

Next, it clarifies the cultivation of the power of forbearance, accomplishing [the attitude of] not taking account of numerous sufferings. Because he could endure adverse conditions, he was free from the three kinds of awareness, did not give rise to the three thoughts, and had few desires and was content. Because he could endure favorable conditions, he was free from form, sound, smell, taste, touch, and so forth. These two sections are completed. Next, he was free from the substance of defilement: "free from attachment, anger, and delusion." Attachment (ran) is just desire. These three sections are completed. Below, he further cultivated and disciplined [himself]. "Samādhi is constantly quiescent": his practice of calm (śamatha) was deep. "Wisdom is unimpeded": his practice of insight (vipaśyanā) was superior. The above four sections together constitute benefit for oneself. Below, in terms of benefit for others, it clarifies freedom from afflictions. "Having no mind of falsity, flattery, or crookedness" clarifies freedom from faults of the mind. The statement "gentle countenance" clarifies freedom from faults of the body. Inquiring first with loving words clarifies freedom from faults of speech. Due to the absence of afflictions, faults did not arise within body, speech, or mind. The above first [part] clarified freedom from afflictions; from here below, the second clarifies his cultivation of good. Within this there are three [aspects]: first, giving rise to the mind of aspiration; second, from "reverence" below, giving rise to practice based on aspiration; third, from "dwelling in emptiness" below, the accomplishment of practice and entry into realization. In the initial giving rise to aspiration, "courageous and vigorous, with unflagging resolve, seeking the pure and immaculate Dharma" is the aspiration for benefit for oneself. "Benefiting the multitude of living beings" is the aspiration for benefit for others. In the second, on practice, it first clarifies benefit for oneself and later clarifies benefit for others. In the former, benefit for oneself, "reverently honoring the Three Jewels and serving teachers and elders" gathers the upāyas of practice. "Reverently honoring the Three Jewels" gathers the upāyas of merit. "Serving teachers and elders" gathers the upāyas of wisdom. "With great adornments" and so forth displays the accomplishment of practice. "With great adornments" means adorning oneself with the two kinds of adornment, merit and wisdom. "Equipped with the multitude of practices," when categorized according to their distinctions, means being equipped with all practices such as giving (dāna). Below clarifies benefit for others. Teaching others by means of practice, he thereby caused sentient beings to accomplish merit. In the third, on realization, "dwelling in the dharmas of emptiness, signlessness, and wishlessness, without activity and without arising": all dharmas are non-existent, and persons and dharmas lack intrinsic nature; this is called emptiness (śūnyatā). Nominal persons and nominal dharmas do not possess signs either; this is called signlessness (animitta). In these two, having no mind of seeking, wishing, or craving is called wishlessness (apraṇihita). Furthermore, being free from false conceptualization is also called wishlessness. In these three, having no fruition to be produced is called non-activity (anabhisaṃskāra). Therefore the Vimalakīrti says, "Although practicing non-activity, he manifests receiving a body"; hence we know non-activity is discussed with reference to fruition. In the preceding three, having no cause that can arise is called non-arising (anutpāda). Therefore the Vimalakīrti says, "Although practicing non-arising, he gives rise to wholesome practices"; hence we know non-arising is explained with reference to cause. However, the explanation of the principle across various sūtras is not uniform. Some explain one emptiness, as in the explanation of solitary emptiness in the Pañcaviṃśatisāhasrikā (Dapin). Discerning that the one is not many is therefore called "solitary." Some explain two kinds, namely the two kinds of non-self. Some explain three kinds: emptiness, signlessness, and wishlessness. Some explain four kinds, as explained in the Vimalakīrti, namely emptiness, non-activity, signlessness, and non-arising. Furthermore, the Pañcaviṃśatisāhasrikā explains: emptiness of existing dharmas, emptiness of non-existing dharmas, emptiness of intrinsic dharmas, and emptiness of transformed dharmas; these are also four kinds, extensively explained in a separate chapter. Some explain five kinds, as explained here: emptiness, signlessness, wishlessness, non-activity, and non-arising, fully as explained above. Some explain seven emptinesses, as explained in the Pañcaviṃśatisāhasrikā. Some explain nine emptinesses, as explained in the Abhidharma. Some explain eleven, as explained in the Nirvāṇa[-sūtra]. Some explain fourteen, as explained in the Pañcaviṃśatisāhasrikā. Some explain eighteen, as explained in the Pañcaviṃśatisāhasrikā. Some explain twenty-five emptinesses, as explained in the Nirvāṇa[-sūtra]; when broadened, they are immeasurable. Now, relying on one approach, five kinds are provisionally explained. Realizing and merging with this principle and dharma is called contemplating dharmas as illusory and realizing that dharmas are not non-existent. This second [part] is completed; from here below, the third clarifies freedom from bad karma. Within this, it first clarifies his freedom from faults; from "cultivating the good" below, it displays his gathering and rectifying [actions]. In the former, on freedom from faults, "far removing coarse speech" clarifies freedom from evil of speech. "Far removing harm to oneself, harm to others, and harm to both" clarifies freedom from evil of the body. Below, in gathering and rectifying, "cultivating wholesome speech" rectifies the preceding evil of speech. "Benefiting oneself and benefiting others, benefiting both others and oneself" rectifies the preceding evil of the body. This third [part] is completed; from here below, the fourth reiterates the cultivation of good. Within this, it first clarifies his benefit for oneself: "abandoning the state, relinquishing the kingship, and renouncing wealth and sensual desires" clarifies what he renounced. "Personally practicing the six perfections" displays what he cultivated. Below clarifies benefit for others: by means of the aforementioned six perfections, he taught people to practice them. The above four sections separately clarify the causes in his physical [existence], and through countless kalpas of accumulating merits and amassing virtues, it concludes them generally. The above first [part] clarified the equipment of cultivation; from here below, the second displays the excellence of the retribution. Within this there are two [parts]: first, in contrast to the above-cultivated causes of the Pure Land, it clarifies the attainment of an excellent retribution, which is the excellent dependent fruition; second, from "sometimes becoming an elder or householder" below, in contrast to the above-cultivated causes of the dharmakāya, it clarifies the attainment of an excellent retribution, attaining the excellent direct fruition. In the former, it first states: "Wherever he was born, according to his wishes, immeasurable jewel treasuries naturally responded and emerged"; he personally obtained excellent wealth. "According to" (zai) is just like "as one pleases." "Teaching, transforming, establishing, and causing [them] to dwell in the right path" gathers others by means of wealth and causes them to return to the true Dharma. In the latter, it first clarifies the fruition of merit; next, "attaining sovereignty over all dharmas" clarifies the fruition of wisdom. In the fruition of merit, it first details and later concludes. Within the details there are four [points]: first, the physical retribution is honored and superior; second, from "constantly with the four requisites making offerings" below, practice is initiated based on the body; third, from "breath from the mouth" below, the physical retribution is subtle and wondrous, in which the textual characteristics of the three phrases are easily understood; fourth, from "from his hands emerging" below, based on the body he exercises practice and function, his hands producing articles of offering to make offerings to all buddhas. The above details are completed. "Such as these surpassed all devas and humans" generally concludes with praise; the fruition of wisdom is easily understood. The above clarified what was practiced; from here below, the second clarifies what was accomplished, namely the accomplishment of the fruitions of the dharmakāya and the Pure Land. However, this accomplishment complies with the earlier forty-eight great vows; they should be individually correlated, which is obvious and readily understood from the text. In the text there are two [parts]: first, a brief clarification of what was accomplished; second, from "The Buddha told Ānanda: The majestic power of Amitāyus" below, an extensive clarification of what was accomplished. In the brief [account] there are four [parts]: first, Ānanda asks with respect to the [Buddha's] body whether he has already attained Buddhahood or not, and the Tathāgata answers fully; second, from "that Buddha's realm" below, it clarifies the land in relation to it; third, from "further asked" below, Ānanda again asks with respect to the [Buddha's] body how long ago he attained it, and the Tathāgata answers fully;

Fourth, from "that land naturally [consisting of] the seven treasures" onward, it is explained with reference to the land. In the first section, Ānanda first asks whether the monk Dharmākara has already become a Buddha, has not yet, or is doing so in the present. This inquires with reference to the distinctions of time in the three periods of time. The Buddha's reply can be known [from the text]. In the second section, the names and titles of that Buddha and his land are directly listed, without yet distinguishing their characteristics. In the third section, there is first the question and then the answer; the text is evident and can be known. In the fourth section, what is present is first explained. From "Moreover, that land has no Mount Sumeru" downward, what is absent is revealed. In explaining what is present, "naturally composed of jewels" explains the characteristics of its substance. "Spacious and vast" explains the characteristics of its extent. "All mutually intermixed" and so forth explain the characteristics of its adornments. In explaining what is absent, first it is properly distinguished; from "Ānanda addressed [the Buddha]" downward, questions and answers make it manifest once again. In the previous proper distinction, first there is the absence of mountains and the like; next, the absence of the four destinies; finally, the absence of distinctions of the four seasons, such as spring and autumn. In the subsequent re-manifestation, the text has three distinct parts: first, Ānanda asks: If there is no Mount Sumeru, on what do the four heavenly kings and the others rely to abide? The Tathāgata cross-examines him. Second, Ānanda answers properly, and the Tathāgata relies upon it to reveal that matter. Third, Ānanda reveals that he asked for the sake of others, not that he himself did not know. The brief [explanation] above is concluded. In the detailed [explanation] below, the text has four distinct parts: first, explaining the Buddha's body; second, with reference to the body, explaining his retinue; third, explaining the land; fourth, with reference to the land, explaining its people. In the first section, one should first explain the meaning of the three bodies of a Buddha, and then interpret the text; the meaning is as in a separate chapter. In the text, it first explains the characteristics of the Buddha's light, and later reveals his lifespan. In the earlier explanation of the light, it is revealed through wondrous praise, first specifically and then concluding. Within the specific [praise], there are four parts: first, Śākyamuni praises it himself; second, from "If there are sentient beings who encounter this light" downward, it explains the benefits gained by all sentient beings through seeing and hearing [it]; third, from "The light of Amitāyus is radiant and dazzling" onward, all the noble ones jointly praise it; fourth, from "If there are sentient beings who hear of the light..." downward, it reiterates the benefits obtained by sentient beings through seeing and hearing [it]. In the first part, there are three sections: first, distinguishing superiority over inferiority: Amitāyus Buddha's light is foremost. Second, from "that which the light of all Buddhas cannot reach" downward, adducing the inferior to reveal the superior. The Buddhas' light is actually equal; it is only thus according to their transformations. Third, from "For this reason" downward, praising and revealing its superiority, there are twelve phrases. First, "immeasurable light, boundless [light], unimpeded [light]"—these three are praised according to their actual characteristics. "Immeasurable" means manifold. "Boundless" means vast. "Unimpeded" means sovereign. "Incomparable [light], king of flames [light]"—these two reveal superiority through comparison. Other lights cannot rival it, hence it is called "incomparable light." This light surpasses the others, hence it is called "king of flames light." "Purity, joy, wisdom, and uninterrupted"—these four are praised according to their actual characteristics. Free from defilement is called pure; able to cause the hearts of those who see it to rejoice is called joyful. Skillfully illuminating phenomena is called the light of wisdom. Constantly illuminating without cessation is called uninterrupted light. "Inconceivable, ineffable, and surpassing the light of the sun and moon"—these three reveal superiority through contrast. Surpassing worldly thoughts, it is therefore called "inconceivable." Surpassing worldly words and characteristics, it is called "ineffable light." Surpassing worldly forms and characteristics, it is called "surpassing the sun and moon." The above is the first part, Śākyamuni's own praise. From below, the second part explains the benefits obtained through seeing and hearing. First, "those who encounter it have the three defilements extinguished," explaining the benefit of eliminating obstacles. This merely refers to the three poisons as the three defilements. "Their bodies and minds become soft and gentle" and so forth explain the benefit of generating wholesome roots. From "If they are in the three [wretched realms]" downward, it explains the benefit of extinguishing suffering. From "after their lives end" downward, it explains the benefit of obtaining bliss. The third part, the joint praise, is evident from the text and can be known. In the fourth part, reiterating the benefits obtained: first, it explains that praising and reciting it brings rebirth at will; next, being jointly praised by all the noble ones; finally, explaining that upon attaining Buddhahood, all will jointly praise them. The above is the specific praise. From "The Buddha said, 'If I were to speak of the light of Amitāyus Buddha...'" onward, it summarizes with a concluding praise. Below [the section on] "The above explains the light," it explains the Buddha's lifespan; the text is evident and can be known. The above is the first part, explaining the Buddha's body. From below, the second part explains the assembly with reference to the body. Therein are four sections: first, explaining that the lifespan of the people in that land is long and enduring, like that of Amitāyus; second, from "Moreover, the śrāvakas..." downward, explaining their great number; third, from "Their spiritual wisdom is penetrating..." downward, revealing the superiority of their virtues; fourth, reiterating their great number. It temporarily reveals their manifold characteristics with reference to the first assembly; the rest cannot be calculated. "The śrāvakas of the first assembly cannot be reckoned, and so it is with the bodhisattvas"—without directly distinguishing the manifold characteristics, it is revealed with reference to Maudgalyāyana not knowing. Therein, it first explains that Maudgalyāyana does not know; from "like the great ocean" downward, an analogy is borrowed to reveal it. The Buddha first establishes a metaphor to cross-examine Ānanda; next, Ānanda answers; below, the Buddha relies upon it to reveal how much Maudgalyāyana knows. From below, the third part explains the land. Here, one should first explain the meaning of the Pure Land, and then interpret the text; the meaning is as in a separate chapter. Speaking generally in the text, there are three kinds of adornment: first, phenomenal adornment, where the five desires such as form, sound, smell, and taste are exquisite and supreme; second, dharmic adornment, purely discussing the wondrous Dharma; third, personal adornment, where superior and wholesome sentient beings dwell therein. Now, the superiority of the land explained here includes phenomenal adornment and dharmic adornment, and the fourth section below on the remarkable nature of the people is personal adornment. However, the wondrous matters of adornment in that land cannot be fully distinguished; now in this text, four matters are briefly adduced: first, explaining the jewel trees; second, explaining the music; third, explaining matters such as the lecture halls and palaces; fourth, explaining the jewel ponds. Regarding the trees, first it generally explains all the trees; second, it specifically explains the tree of the place of awakening (bodhimaṇḍa); third, it comprehensively considers them to evaluate and reveal their superiority. In the previous general explanation, it first lists the trees and then explains the sounds produced. In listing the trees, "The jewel trees of that land fill the entire world" provides a general heading. "Trees of gold, silver..." and so forth explain trees of pure jewels. From "or of two jewels" downward, it explains trees of mixed jewels. Regarding the sounds produced, "producing the five notes" refers to the five kinds of notes: gong, shang, jue, zhi, and yu. In the second part, explaining the tree of the place of awakening, it first explains the characteristics of the tree, next explains the sounds produced, and below explains the benefits obtained by sentient beings through seeing and hearing. In the previous explanation of the tree, it first explains the characteristics of its extent. "Spontaneously composed of all jewels" explains the characteristics of its substance. "With moonlight..." and so forth explain the characteristics of its adornments. The emission of sounds can be known. In explaining the benefits obtained through seeing and hearing, it first explains that all six sense faculties obtain benefit through seeing, hearing, sensing, and knowing; below it explains the differences in the attainments of tolerance. "The heavenly and human beings of that land all attain the three tolerances" serves as a general heading.

When the mind of wisdom rests securely in phenomena, it is called 'forbearance' (kṣānti). Forbearance is differentiated into three according to its depth; next, their three names are listed. Comprehending through sounds and knowing that sound is like an echo is called 'the forbearance of the resonance of sounds' (ghoṣānugā kṣānti), which belongs to the third ground and below. Relinquishing designations and advancing toward reality is called 'the compliant forbearance' (anulomikī kṣānti), which belongs to the fourth, fifth, and sixth grounds. Realizing reality and transcending characteristics is called 'the forbearance of the non-arising of phenomena' (anutpattikadharmakṣānti), which belongs to the seventh ground and above. Below, it explains the reasons why sentient beings attain forbearance. 'All through the majestic spiritual power of Amitāyus' means that through the present mighty power of that Tathāgata, they attain the three forbearances. 'The power of the fundamental vow,' and so forth, means that through the power of his past fundamental vow, they attain the three forbearances. The fundamental vow is the general; the remaining four are the particulars. 'The fulfilled vow' means that the mind of the vow is complete. 'The lucid vow' means that the seeking mind is prominent. 'The steadfast vow' means that conditions cannot destroy it. 'The ultimate vow' means that it terminates in non-retrogression. Because of these vows, all who are born in that land attain the three forbearances. Previously, the trees were explained; next, the tree of the place of awakening (bodhimaṇḍa) is specifically explained. Below, comprehensively considering it, [the text] makes a comparison to show its superiority, particularly displaying the superiority of the sounds from within the tree. The text is clear and can be understood. The preceding explained the trees; second from here below, it explains its instrumental music. 'There is also natural instrumental music of ten thousand kinds' generally introduces it. 'Moreover, the sounds of that music are never other than the Dharma,' and so forth, displays the excellence of its sounds. 'In the worlds of the ten directions,' and so forth, indicates the superiority of its sounds, surpassing all sounds in the worlds of the ten directions. Third from here below, it explains matters such as its lecture halls and palaces. 'The lecture halls, vihāras, palaces, and pavilions are all formed of the seven treasures' explains their essential characteristics. 'Further, real pearls,' and so forth, explains their adornments. Fourth from here below, it explains the characteristics of the ponds. Therein, it first discerns the characteristics of the ponds, and afterward explains their emitting sounds. In discerning the characteristics of the ponds, the text specifically has four parts: First, it explains the dimensions. The ponds in that land are either ten yojanas, twenty or thirty, up to a hundred thousand yojanas in length and breadth. Second, it explains the characteristics of the water. It possesses the eight virtues: clear, not foul-smelling, light, cold, soft, delicious, refreshing when drunk, and harmless after drinking; these are the eight. Pure clarity belongs to the sense-sphere of form; not foul-smelling belongs to the sense-sphere of smell; soft, cold, and supple, these three belong to the sense-sphere of touch. Delicious belongs to the sense-sphere of taste. Refreshing when drunk and harmless after drinking, these two belong to the sense-sphere of mental phenomena. These eight are the functional potencies of the water, and are therefore called 'virtues' (potencies); they are the good qualities of the water, and are therefore called 'virtues' (qualities). In the text, it first says, 'The water of eight virtues is serene and brimming full,' generally bringing them forth. The word 'pure' is the clarity among the eight. The phrase 'fragrant and clean' is the fragrance among the eight. 'Tasting like amṛta' is the deliciousness among the eight. Third, 'yellow gold,' and so forth, explains the characteristics of the adornments of the various jewels. Fourth, 'the bodhisattvas and śrāvakas enter therein,' and so forth, indicates the characteristics of their unobstructed utility. Therein are five phrases: first, depths and shallows are unobstructed; second, cold and warmth are temperate; third, it refreshes the spirit and dispels defilements; fourth, it is pure without flaw or blemish; fifth, its swirling streams flow together with appropriate speed and slowness. The preceding explained the ponds; below, it explains the emission of sounds. Therein are four parts: First, it expounds immeasurable, natural, exquisite sounds, which directly explains the emission of sounds. Second, 'according to what is appropriate,' and so forth, means it skillfully responds to beings so that they hear various fruits. Therein is first the general, next the particular, and afterward the conclusion. Third, 'in accordance with pure detachment,' and so forth, explains the ability to give rise to wholesome roots. 'In accordance with the true meaning of pure detachment and tranquil extinction' accords with nirvāṇa. 'In accordance with the powers and fearlessnesses of the Three Jewels,' and so forth, accords with bodhi. These preceding ones accord with the fruit. 'In accordance with the superknowledges, wisdom, and the paths traversed by bodhisattvas and śrāvakas' accords with the cause. Fourth, 'there are no three lower realms,' and so forth, explains the ability to produce joy. 'There are no three lower realms,' and so forth, explains the absence of suffering. 'There is only natural,' and so forth, explains the presence of joy. 'Therefore,' and below, concludes with praise to show its superiority. The four sections above collectively constitute the third part, explaining its land. Fourth from here below, it discerns its people. Therein are four parts: First, it explains the exquisite direct retribution of those newly reborn from other directions; second, 'the palaces they dwell in,' and below, explains the excellence of their dependent retribution; third, 'those bodhisattvas,' and below, explains the exquisite direct retribution of the former residents; fourth, 'the clothing of those devas and humans,' and below, explains the excellence of their dependent retribution. In the first part, 'endowed with pure physical forms' explains the excellence of their bodies. 'All exquisite voices' explains the excellence of their speech. 'Spiritual superknowledges and virtues' explains the excellence of their minds. In the second section, 'the palaces they dwell in, their clothing, and such matters are like those of the Sixth Heaven' means the superiority of their requisites. 'If they wish to eat,' and so forth, means the superiority of their utility, discussed for now in terms of food. 'That Buddha's land is pure, tranquil,' and so forth, is a general praise to show its superiority. Next, [it is] secondary only to the unconditioned path of nirvāṇa. 'Nihuan' (泥洹) and 'niepan' (涅槃) are originally one name, but differ in phonetic transmission. In the third part on the excellence of the formerly resident sentient beings, 'those śrāvakas, bodhisattvas, devas, and humans possess lofty and bright wisdom, and thoroughly penetrating spiritual superknowledges' explains the superiority of their virtues. 'All of one,' and below, indicates the excellence of their bodies. Therein, it first says, 'They are all of one kind, without different features, but merely following [the conventions of] other directions are there the designations of devas and humans,' explaining that their bodies are equal. 'Their countenance is upright,' and below, explains the distinction of their bodies. 'Their countenance is upright, transcendent, and rare in the world' directly distinguishes their superiority based on their characteristics. 'The Buddha told [Ānanda],' and below, calculates and compares to reveal their superiority. In the comparison there are five levels: first, comparing a poor person to a petty king (millet-scattering king); second, comparing a petty king to a wheel-turning king (cakravartin); third, comparing a wheel-turning king to the king of the Trāyastriṃśa heaven; fourth, comparing the king of the Trāyastriṃśa heaven to the king of Paranirmitavaśavartin; fifth, comparing the king of the Paranirmitavaśavartin heaven to all the devas and humans of Amitāyus's land, who ultimately cannot be equaled. In the first comparison, the text specifically has three parts: First, the Buddha compares the poor person to the petty king, asking Ānanda in turn. Second, Ānanda responds properly. 'Even if this person were beside a sovereign king,' there is no comparison, a hundred thousand million times beyond calculation, directly explaining that the poor person does not equal the sovereign king. 'Why is this so?,' and below, explains the reason why that poor person falls short: it is because in past lives he had no wholesome roots, as the text clearly shows. 'Why is an earthly sovereign king,' and below, explains why that sovereign king excels: it is because in past lives he cultivated wholesome roots, which can also be understood from the text. Third, the Tathāgata confirms it. The remaining four comparisons are clear in the text and easy to understand. In the fourth part, re-explaining the excellence of the dependent retribution, it first explains that all the clothing, food, drink, and so forth in that land match their bodies. 'Or of one jewel,' and below, demonstrates their excellence based on particulars.

In this there are five [points]: first, explaining that the various jewels manifest according to one's thought; second, the jeweled garments spread over the ground; third, the jeweled nets covering above; fourth, from "naturally" onward, the breeze of virtue blowing and stirring; fifth, from "furthermore, the various" onward, the jeweled blossoms filling everywhere. In the fourth [point, on] the breeze, "a natural gentle breeze rises slowly and stirs gently" is a general statement setting it forth, and the lower [text] specifies it. Within the specification there are four [points]: first, the substance of the breeze is harmonious, its slowness and swiftness being well regulated; second, blowing the nets and stirring the trees, it produces delicate and wondrous sounds; third, touching the body, it produces bliss; fourth, blowing and scattering the various blossoms, it fills the land completely. In the fifth [point, on] the blossoms, there are four distinct clauses: first, explaining that the jeweled blossoms pervade the realm; second, explaining that the various blossoms each possess many petals; third, explaining that the various blossoms each emit many rays of light; fourth, from "within each and every blossom there emerge thirty-" onward, explaining that from within the various blossoms there emerge many Buddhas. Within this there are again four [points]: first, explaining that from within each and every preceding ray of light there emerge many rays of light, "emerging thirty-six hundred thousand kotis of rays of light"; second, explaining that from within each and every preceding blossom there emerge many Buddhas, "emerging thirty-six hundred thousand kotis of Buddhas"; third, explaining that each and every one of the preceding Buddhas emits many rays of light; fourth, explaining that each and every one of the preceding Buddhas universally expounds the delicate and wondrous Dharma for the ten directions. In this, it first explains what is expounded; from "such Buddhas, each and every one" onward, it clarifies the benefits of the expounding. From here on, the third [section] explains those who are gathered in: gathering in sentient beings of the ten directions who have conditions [with him] to go together to that land, benefiting them with the teaching of the Dharma. Now what is gathered in below responds to the forty-eight vows made above, matching them one by one, the characteristics being distinct and understandable. In the text there are four [parts]: first, gathering in inferior persons to be born together in that land; second, from "The awe-inspiring virtue of Amitāyus is limitless" onward, gathering in superior persons to go together to that land; third, from "The bodhisattvas of that land will all ultimately [attain Buddhahood] in one lifetime" onward, repeatedly gathering in inferior persons to be born together in that land; fourth, from "Maitreya said to the Buddha: In this realm, how many bodhisattvas are born there?" onward, repeatedly gathering in superior persons to be born together in that land. What is the difference between the first and the third? In the former, first section, it fully discriminates the karma for rebirth and teaches how to cultivate for rebirth; in the third section, it brings forth the gains and brings forth the losses to exhort people to attain rebirth. There is this distinction in meaning, and so they must be differentiated. What is the difference between the second and the fourth? In the former second [section], it gathers in persons to go together; in the fourth section, it gathers in persons to be born together. There is this difference, and so they must be explained separately. Gathering in inferior persons directly explains what benefits [them]; gathering in superior persons clarifies the superiority of that land, increasing people's yearning and seeking. In the first [section] there are three [points]: first, clarifying that those born there abide in the group of the truly settled, making people yearn and seek; second, from "The Buddhas of the ten directions all praise together" onward, adducing that those who hear his name all attain rebirth, increasing people's resolve to go; third, from "The Buddha told Ānanda" onward, directly discriminating the karma for rebirth and teaching how to cultivate for rebirth. In the first [point], "those who are born in that land all abide in the truly settled" directly clarifies those who are gathered in. People have three groups: the first is the wrongly settled, the second is the truly settled, and the third is the unsettled; treatises in the Hīnayāna Dharma speak of them differently. If one relies on the *Abhidharma*, external ordinary beings who constantly drown are called the wrongly settled; the fivefold contemplation for stilling the mind, the general and specific stations of mindfulness, and the two minds of heat and summit are called the unsettled. Because these are subject to retrogression, they are called unsettled. From the mind of patience onward, being steadfast and non-retrogressing, it is called the truly settled. If one relies on the *Tattvasiddhi*, external ordinary beings who constantly drown are called the wrongly settled; with the two kinds of wisdom from hearing and thinking, their practice is subject to retrogression, and so is said to have retrogression. The fivefold contemplation for stilling the mind is called the wisdom of hearing; the general and specific stations of mindfulness are called the wisdom of thinking; from heat and summit onward, it is called the wisdom of cultivation. Presently seeing the emptiness of phenomena and never retrogressing are all the truly settled. In the Mahāyāna Dharma, prior to the stage of good destinies, they are called the wrongly settled; within the stage of good destinies, advancing frequently and retrogressing frequently, they are said to be the unsettled; from the stage of the lineage of practice onward, their position being non-retrogressing, they are called the truly settled. Without asking whether they are Mahāyāna or Hīnayāna sentient beings, those born in that land all abide in the truly settled. From "Why?" onward, it explains. Because that [land] has no wrongly settled or unsettled groups, they are all truly settled. In the second section, it first explains that the Buddhas of the ten directions, [as numerous as] the sands of the Ganges, all praise Amitāyus together; next, it explains that when sentient beings hear his name, [produce] a faithful mind, dedicate [merits], and make vows, they all attain rebirth; below, it clarifies the exclusions: only excepting those who [commit] the five heinous offenses and slander the true Dharma, all others attain rebirth. As for the "five heinous offenses," they are: killing one's father, killing one's mother, killing an arhat, disrupting the harmony of the Saṅgha, and causing the Buddha's body to bleed; these are the five. Because these five all involve [violating] benevolence or offending the field of merit, they are called "heinous offenses." The first two are both [violations of] benevolence; the latter three offend against the field of merit. Establishing heterodoxy and reviling the correct is called slandering the Dharma. Because such obscurations are heavy, they are therefore excluded. Question: In that *Contemplation Sūtra*, it says that those of the five heinous offenses and the like all attain rebirth; now this sūtra says they do not attain rebirth. How is this statement to be discussed? The explanation has two meanings: first, distinguishing according to the person. There are two kinds of persons: the first is a person who long ago generated the Mahāyāna mind, but encountered circumstances and committed heinous offenses, such as King Ajātaśatru and others. Although such a person committed heinous offenses, he definitely has deep repentance, generates the mind to seek escape, and is able to extinguish the heavy offenses; for this reason he attains rebirth, which is what the *Contemplation Sūtra* relies upon. The second is one who originally has not generated the great mind, presently commits heinous offenses, mostly lacks deep repentance, and cannot determinately generate the bodhicitta; for this reason he is not born, which is what this sūtra relies upon. Second, distinguishing according to practice: practice has the focused and the scattered. Although a person may also commit heinous offenses, if he can cultivate the good roots of the sixteen correct contemplations, deeply contemplate the Buddha's virtues, and extinguish the heavy offenses, then he attains rebirth, which is what the *Contemplation Sūtra* relies upon. If a person commits heinous offenses and cannot cultivate the samādhi of contemplating the Buddha, though he performs other good deeds, he cannot extinguish the offenses, and therefore does not attain rebirth, which is what this sūtra relies upon. From here on, the third [section] directly discriminates the karma for rebirth and teaches how to cultivate for rebirth. In this, it first says: "The gods and humans of the worlds in the ten directions who vow to be born in that land generally have three grades"; this is a general statement setting it forth. As in the *Contemplation Sūtra*, they are roughly divided into three and finely divided into nine. The rough division into three refers to the superior, middle, and inferior. Among Mahāyāna persons, from the lineage of practice onward is called the superior grade; among Hīnayāna persons, external ordinary beings who uphold the precepts up to the anāgāmin are taken as the middle grade; among Mahāyāna persons, external ordinary beings of good destinies are called the inferior grade. The fine division into nine means that within the former superior grade, it is finely divided into three, namely superior-superior, superior-middle, and superior-inferior. The fourth bhūmi and above is called superior-superior, because upon being born there one immediately attains the patience of non-arising. The first, second, and third bhūmis are called superior-middle; having been born in that land, after passing one small kalpa, one attains the patience of non-arising.

Because days are long in that land, one attains the tolerance of the non-arising of phenomena (anutpattikadharmakṣānti) in one minor kalpa; whereas in this world, it is only after passing through immeasurable kalpas that one attains the tolerance of the non-arising of phenomena. The lineage of disposition (gotra) and the practice of understanding (adhimukticaryā) are designated as the higher-and-middle [and higher-and-lower]; having been born in that land, after passing through three minor kalpas they attain the gate of illumination into the hundred dharmas and abide on the first stage (bhūmi). Thus one knows that prior to the stages, also because the days and months of that land are vastly long, they pass through three minor kalpas to arrive at the first stage; whereas in this world, it requires immeasurable kalpas. The people of middle grade are also divided into three, namely, middle-higher, middle-middle, and middle-lower. Those on the path of vision (darśanamārga) and above are called middle-higher, because upon being born there they immediately attain the fruit of an arhat. People of the inner ordinary rank are called middle-middle, because upon being born there they immediately attain [the fruit of] a srotāpanna. The four states of mind beginning with warmth (uṣmagata) are called the inner ordinary rank. Outer ordinary persons who keep the precepts are called middle-lower, because after being born in that land, passing through one minor kalpa they attain arhatship. Among the people of the lower grade, they are also divided into three, namely, lower-higher, lower-middle, and lower-lower; they are divided in reference to the lightness or heaviness of the sins they committed, not categorized according to spiritual stage. The nine grades therein are now combined into three: the three classes of higher-grade persons are combined into the higher tier; the three classes of middle-grade persons are combined into the middle tier; the three classes of lower-grade persons are combined into the lower tier. However, although the spiritual ranks of the persons of these three tiers differ, when it comes to wishing to be reborn, all must equally arouse the mind to seek great bodhi, single-mindedly recollect that Buddha, dedicate the merit, and make the aspiration, only then attaining rebirth. Therefore it is discussed in this way. Question: Vasubandhu in his Verses on Rebirth states: 'Women, those with defective sense faculties, and the seeds of the two vehicles are all not born there.' The Contemplation Sūtra proclaims that sentient beings of the Small Vehicle also attain rebirth. What is the meaning of this? Answer: When it is said there that women and those with defective faculties cannot be born, this is spoken with regard to the time of receiving retribution in that land, because in that land there are no women or defective sense faculties. When it is said that the seeds of the two vehicles cannot be born, this is spoken with regard to the time of departing from this land: although sentient beings of the Small Vehicle previously practiced the small, at the time they are about to depart they must arouse the great mind before they can attain rebirth; if they use the small mind to seek rebirth in that land, there is no principle by which they can go. For this reason, Vasubandhu states that the seeds of the two vehicles do not attain rebirth. Question: If one says that one uses the great mind to go, why is it that upon arriving there they realize the small fruit? Answer: Because their fundamental practice of the Small Vehicle was dominant. Having originally studied and contemplated suffering, impermanence, and so forth extensively in this place, upon arriving there and hearing the exposition of suffering, impermanence, and so forth, they immediately understand and awaken; hence they realize the small fruit. Because at the end of their original vehicle they aroused the Mahāyāna mind to seek rebirth there, after attaining arhatship in that land, they immediately seek the great. The above was a general presentation; below, it is explained individually. Regarding the higher tier, first it is raised, next analyzed, and finally praised with a general teaching. In the analysis there are three parts: first, clarifying the causal practices they cultivate; second, from 'these people' onward, their joint attainment of rebirth; third, from 'abiding in non-retrogression' onward, the benefit obtained upon being born there. In the initial [clarification of] cultivating causes, there are distinctly five clauses: first, leaving worldly life and renouncing home; second, generating the bodhi mind; third, single-mindedly and exclusively recollecting Amitāyus; fourth, cultivating all merit; fifth, using the preceding wholesome roots to aspire to be born in that land. Regarding rebirth, first, from '[the Buddha] welcomes them and they immediately follow' onward, it is this [person's] departing to be born there. Regarding the benefit obtained, 'abiding in non-retrogression' means the rank is firm and solid. 'Wise and brave,' etc., signifies that the accomplished virtues are extraordinary. Previously it was raised, next analyzed, and from 'therefore' onward, it concludes with praise for the cultivation and practice. Regarding the middle tier, first it is raised and then analyzed. In the analysis, it again first clarifies their causal practice, next clarifies rebirth, and finally reveals the benefit obtained. In the preceding clarification of causes, 'If among devas and humans of the ten directions there are those who with sincere mind aspire to be born in that land' is a general identification. 'Although unable to go forth and become a śramaṇa,' etc., distinguishes them from the higher tier. According to the Contemplation Sūtra, these are people of the Small Vehicle; therefore, they cannot greatly cultivate merits like the former. From 'they should arouse' onward, it directly analyzes the causes. Therein are four clauses: first, generating the bodhi mind; second, exclusively recollecting that Amitāyus; third, cultivating a modest amount of blessed virtues; fourth, dedicating merit and aspiring to be born. Although this person previously studied the Small Vehicle, when about to be reborn, they must cultivate these four practices; only then will they attain rebirth. Regarding rebirth, first he welcomes them, and then they are born there. The benefit obtained is understood. Regarding the lower tier, first it is raised and then analyzed. In the analysis, it again first clarifies their causal practice, next clarifies rebirth, and finally reveals the benefit obtained. In the preceding clarification of causes, 'If among devas and humans of the ten directions there are those who with sincere mind wish to be born in that land' is a general identification. 'Even if they are unable to perform merits,' distinguishes them from the middle tier. As the Contemplation Sūtra distinguishes them by raising their sins, here this is omitted. From 'they should arouse' onward, it directly analyzes the causes. Therein are four clauses: first, generating the bodhi mind; second, exclusively recollecting that Amitāyus, even down to ten thoughts, aspiring to be born in that land; third, hearing the profound Dharma, rejoicing in faithful joy without conceiving doubt; fourth, with a mind of utmost sincerity, even down to one thought recollecting that Buddha and aspiring to be born in that land, one also attains rebirth. Regarding rebirth, it clarifies that in a dream one sees that Buddha in a dream and also attains rebirth. The benefit obtained is understood. The above first section clarified gathering lower persons; below, the second clarifies gathering higher persons to go together and be born in that land. Raising this is to reveal the superiority of Amitāyus's land and to increase the aspiration for rebirth in the preceding lower persons. Therein, first there is a brief analysis in prose, and later an extensive discussion in verse. In the preceding prose, the text has two divisions: first, the joint praise of the Buddhas; second, from 'in the eastern direction' onward, the bodhisattvas going together to be born. In the verses below they are separately summarized; this should be carefully noted and known. In the preceding praise by the Buddhas, first, 'The Buddha told Ānanda: Amitāyus's awe-inspiring spiritual power is boundless' is Śākyamuni's own praise. From 'in the realms of the ten directions' onward, it is the joint praise of the other Buddhas. What follows below is separately summarized in verse; this must also be noted and known. In the [part on] going together below, first the eastern direction is listed, and then the other directions are analogized. In listing the eastern direction: 'in the eastern direction, in buddha-lands like the sands of the Ganges, countless bodhisattvas all go to the presence of Amitāyus' is the beginning. 'Paying reverent homage and making offerings to [the Buddha] and the assemblies of bodhisattvas and śrāvakas' is the middle. 'Listening to and receiving the sūtras and Dharma, and proclaiming the spiritual transformation' is the end. As it is with the eastern direction, so it is with the other directions. This beginning, middle, and end are separately versified below; this must also be noted and known. In the verse section below, 'The World-Honoured One spoke in verse' is the compiler's introduction. The verses that follow directly comprise thirty stanzas. The first fifteen stanzas versify the latter part above, regarding the bodhisattvas going together; the latter fifteen stanzas versify the initial part above, regarding the Buddhas' joint praise. Among the first fifteen, the first two stanzas versify the preceding going together;