無量壽經連義述文贊 3

English (machine translation) 3

Language: English

Regarding the sūtra saying from “the Buddha told Ānanda” down to “and the indeterminate group,” the commentary states: Second, discerning the causes and fruits of sentient beings’ rebirth. That is, fulfilling the vow of gathering in sentient beings and expounding rebirth. There are four parts to rebirth: 1. rebirth of ordinary beings and followers of the small vehicle; 2. rebirth of great sages; 3. exhorting ordinary beings and followers of the small vehicle to attain birth by presenting both gains and losses; 4. praising the superiority of that land to lead great sages to seek it. The first also has three points: this first reveals the truly determined group so that beings will revere and seek it. Some say: Having the dharma of nirvāṇa is called the truly determined group; lacking the dharma of nirvāṇa is called the wrongly determined group; being free of these two is called the indeterminate group. This is incorrect. Outside of those with the gotra and those without the gotra, there are no other groups of sentient beings, so there should only be two. Some say: Prior to the good destinies is called wrongly determined; within the ranks of the good destinies, repeatedly regressing and advancing is called indeterminate; from the nature of practice onward, non-retrogression in stage is called truly determined. Just as for the two vehicles, external ordinary beings who are constantly submerged are called wrongly determined, the preliminary six expedients are called indeterminate, and from the stage of tolerance upward is called truly determined. Therefore, those born in that land, regardless of the three vehicles, all abide in the truly determined group, having no other group. This is also not so. The meaning of those three groups contradicts various teachings and reasoning, and should be considered carefully. If prior to the good destinies is called wrongly determined, then if beings born in that land immediately abide in the truly determined group, they would skip the ten faiths and immediately enter the nature of practice, which is an impossible principle. If one claims they do not immediately enter the stage of the nature of practice upon birth in that land so as to avoid this fault, then there would still be an indeterminate group in that land. Some say: Relying on the Madhyāntavibhāga, since the arising of the practice of the right stage occurs in the first bhūmi, the bodhisattvas reborn here are solely those on the first bhūmi or above. This is incorrect. If it were solely bodhisattvas, it would contradict the sūtra saying “all without exception,” and there should also be an indeterminate group. Some say: Those who abide in the truly determined group are identical to those who are all avaivartika in the Smaller Sūtra, avaivartika meaning non-retrogression. Based on the Benye jing and others, this refers to all stages from the seventh mind of the ten understandings onward. Although there are lower stages, speaking from the superior it says they are all so. This is also not so. If the seventh mind and above is called non-retrogression, then the various lower stages would not be stages of non-retrogression, and there would have to be an indeterminate group. Now, what is expounded in other teachings regarding the three vehicles all pertains to the defiled land, which contains these three vehicles. If one is born in the Pure Land, regardless of whether one is an ordinary being or a sage, one is definitively directed toward nirvāṇa, definitively advances toward good deeds, is definitively born in good realms, definitively practices the six perfections, and definitively attains liberation; therefore, there is only the truly determined group and not the other two.

3.3

On the sūtra passage from 'the sands of the Ganges in the ten directions' to 'slandering the correct Dharma': The Commentary states: This is the second [part], presenting the praise of all Buddhas to increase sentient beings' resolve to be reborn [there]. Since all Buddhas speak in shared praise, those who hear the name and desire rebirth will certainly attain rebirth. Some say: Because this sūtra is based on the determinedly correct assembly, it excludes [those who commit] the [five] grave offenses and slander the Dharma; whereas in the Visualization Sūtra, because it concerns those born from the determinedly false assembly, even [those of] the five grave offenses are reborn. This is not correct. If it were as they say, those of the lowest level of the lowest grade born in that Pure Land would not belong to the determinedly correct assembly. Some say: Although they commit the five grave offenses, if they practice the sixteen contemplations they will attain rebirth; this is the intention of that sūtra. If they are unable to practice the sixteen contemplations, though they perform other good deeds they will definitely not attain rebirth; hence this sūtra excludes them. This is also not correct. Those of the lowest level of the lowest grade do not practice the sixteen contemplations, so this necessarily contradicts that sūtra. Now as for this text, because it was already explained earlier, it needs no further comment. As for the earlier [mention of] 'ten thoughts' and here 'one thought', they are stated in complementary alternation between the minimum and the maximum, and thus do not contradict each other.

3.4

On the sūtra passage from 'The Buddha told Ānanda' to 'there are three tiers': The Commentary states: This is the third [part], explaining the causes of rebirth to lead people to cultivate for rebirth. There are two [parts]: this is the first, a general introduction. Some say: The three tiers here are all born into a land of enjoyment for others; thus they differ from the nine grades of the Visualization Sūtra, who are born into a transformation land. 'Even if unable to perform merits' is a hypothetical statement; the ten thoughts are also what is taught in the Questions of Maitreya. This is not correct. The phrase 'even if' concedes other merits in order to have them arouse the bodhi-mind. The sūtra's words 'even if' should be like other statements, being an actual teaching as well. Furthermore, if the ten thoughts were not the thoughts of ordinary beings, why would they not be mentioned for the upper and middle tiers, but only in the lower tier? Now, we combine those nine grades into these three tiers; thus the meaning is not different. One should not object by saying: in that sūtra, both the upper-middle and middle-middle grades become śramaṇas and see the true Buddha without arousing the great resolve; the middle-lower grade does not become a śramaṇa, sees no Buddha at all, and does not arouse the great resolve; whereas the middle tier here does not become a śramaṇa, sees a transformation Buddha, and arouses the bodhi-mind, so their meanings must conflict. Within the middle tier there are naturally many varieties; each of the two sūtras discusses one, and there is no contradiction. As for saying 'they should arouse the bodhi-mind', this aims to reveal that being born there requires arousing the great resolve, so as to exclude those of determinate nature who cannot be reborn. Other conflicting passages are all of this kind. Some say: There are others reborn who do not belong to the three tiers, namely those mentioned below who doubt the five wisdoms; with doubt in their minds they cultivate various merits, yet also believe in retribution for sin and blessing, cultivating a few roots of goodness and aspiring to be born in that land; because their faith is indeterminate, they are not [in] the first six [grades], and because they cultivate little merit, they are not [in] the latter three [grades]; hence they are not included within the nine grades. This is also not correct. Both Bai [Yan] and [Zhi] Qian state: 'People of the middle tier are suspicious and without faith; although born in that land, they are within its city for five hundred years without seeing the Buddha, hearing the sūtras, or seeing the noble ones.' One must not say that ordinary beings who doubt the wisdom [of the Buddha] are not within the nine grades. Some say: If one does not resolve the four doubts, although born in that land one remains in the borderland, constituting a distinct category not included in the nine grades; therefore, one should not rashly give rise to doubts. This is also not correct. In what the two sūtras teach, the jewel city where those of the middle and lower categories dwell is five hundred [yojanas]; as in this sūtra, the jeweled palace halls where ordinary beings who doubt wisdom reside are also the borderland. Were it not so, it would contradict the sūtra's words: 'Their dwellings are on the ground, unable to be made high and large in the void as they wish, and they are furthermore exceedingly far from Amitābha Buddha.' Some say: The people who doubt the Buddha's wisdom are this middle tier, the middle grades of the Visualization Sūtra. Hence the Bai and Qian sūtras state regarding the middle tier: 'Keeping the precepts, giving alms, providing meals to śramaṇas, building monasteries and raising stūpas, yet later being doubtful and without faith, the person temporarily believes and temporarily disbelieves, continuing to bind their good aspirations to attain rebirth. Although born in that land, they cannot advance to the abode of Amitāyus Buddha; on the way back they see a spontaneous jewel city at the border of the Buddha-realm, where for five hundred years they cannot see the Buddha or hear the Dharma,' and so forth. They should not be considered absent from Dharmarakṣa's sūtra regarding those who doubt the Buddha's wisdom. This is also not correct. In the Bai and Qian [versions], the lower tier is also in the city along the way, unable to see the Buddha for five hundred years; how could doubting wisdom be only in the middle tier and not the lower? If one says that because the cause cultivated by the middle tier who doubts wisdom is similar, it belongs to the middle grade and not the lower, then because the fruit received by the lower tier resembles the middle grade, it could also include doubting the Buddha's wisdom. If resembling the fruit does not include doubting wisdom, how could the similarity of the cause admit doubting wisdom? Furthermore, their claim that within the nine grades it belongs to the upper-middle is logically incorrect. In the Visualization Sūtra's upper-middle and this sūtra's doubting of wisdom, the blossoming of the lotus, seeing the Buddha, hearing the Dharma, and obtaining benefits are all different. If one says that because the upper-middle itself has many varieties there is no such fault, could not the middle-lower also have many varieties and thus encompass doubting wisdom? Therefore, now doubting the Buddha's five wisdoms is encompassed by the middle-lower and lower-upper births. For this reason, the latter two tiers in Bai and Qian both speak of being in the city, unable to see the Buddha, hear the Dharma, or see the noble ones for five hundred years. Whether the three tiers or the nine grades, they are neither broader nor narrower; they encompass all rebirth. However, those three grades gather good as the upper, cease evil as the middle, and commit evil as the lower; the details between them should be reflected upon in accord with principle. Here, the three tiers have three distinct meanings: First, differences in body and mind. In mind, they all arouse the bodhi-mind and focus exclusively on Amida, following the majority in being identical. In body, leaving home is the upper, while remaining in secular life is the middle and lower. Second, differences in cultivated causes. Fully cultivating all practices is the upper; partially cultivating merit is the middle; reciting that Buddha's name ten times or one time is the lower. Third, differences in conditions for rebirth. The true bodies of Amida and Avalokiteśvara coming to welcome is the upper; transformation bodies welcoming is the middle; seeing the Buddha's body in a dream is the lower. Bai Yan's three tiers have four distinct meanings: First, differences in body and mind. Leaving home and arousing the bodhi-mind is the upper; being in secular life with an utmost sincere mind is the middle and lower. Second, differences in cultivation. Fully cultivating the multitude of practices and seeing the noble ones in a dream is the upper; partially cultivating goodness day and night without interruption and seeing the noble ones in a dream is the middle; solely severing attachment and anger and recollecting the Buddha for ten days and ten nights without interruption is the lower. Third, differences in seeing the Buddha. These are identical to the three kinds here. Fourth, differences in receiving results. Being born in that land, becoming an avaivartika, with dwellings in the void and near the Buddha is the upper; staying along the way in the jewel city, with dwellings on the ground and far from the Buddha is the middle and lower. In Zhi Qian's sūtra, though mostly identical, there are differences: those desiring to be born in that land who hang variegated silks, build Buddhist monasteries, raise stūpas, and feed śramaṇas should sever attachment and anger, observe pure fasting and precepts, and single-mindedly recollect the Buddha for ten days without interruption—this is the lower tier. Comparing those two sūtras with Dharmarakṣa's version, the upper tier is identical, but the middle and lower are different. Those two grades hold doubt in their hearts and do not arouse the intention for the Way; the two tiers here both arouse the bodhi-mind with determinate faith. The reason there is this discrepancy is that although the Sanskrit text fully contained both, Bai and Qian only translated those of doubtful faith being reborn, whereas Dharmarakṣa only translated the cultivation of causes with pure faith, showing the fault of those who doubt wisdom later. Although the words appear contradictory, in principle there is no difference. If one wishes to explain the distinctions of practices and stages among the three tiers, it is as explained before, so we shall not discuss it again.

3.5

On the sūtra passage from 'Those of the upper tier' to 'aspire to be born in that land': The Commentary states: This latter [part] provides individual explanations. There are three [parts]: this is the first, explaining the upper tier. There are two [parts]: this is the first, the correct explanation. There are four [points]: this is the first, the cause cultivated during fundamental existence.

3.6

On the sūtra passage from 'these sentient beings' to 'manifest before that person': The Commentary states: This is the second, the appearance of signs at death-existence.

3.7

On the sūtra passage 'they immediately follow that Buddha to be reborn in that land': The Commentary states: This is the third, following the Buddha during intermediate existence.

3.8

On the sūtra passage from 'thereupon within the seven jewels' to 'supernatural powers at ease': The Commentary states: This is the fourth, obtaining benefits at birth-existence. Some say: These three tiers correspond in order to the upper-middle, middle-upper, and lower-lower of the nine grades; hence that sūtra states, 'After the passage of one seven-day period, they attain non-retrogression.' This is not correct. Some say: Mentioning 'dwelling in non-retrogression' refers to the stage of non-retrogression from the first bhūmi upward, because the Visualization Sūtra's statements about awakening to the tolerance of the non-arising of dharmas and attaining the hundred Dharma illuminations all belong to the first bhūmi. This is also not correct. In that sūtra, after attaining non-retrogression upon birth, it takes one minor kalpa to attain the tolerance of the non-arising of dharmas; one must not say non-retrogression is simply the first bhūmi. Now, although the three births of the upper grade have differences in speed, all enter the ten faiths, attain the tolerance of the non-arising of dharmas, and awaken to the gate of the hundred illuminations; hence it says 'dwelling in non-retrogression'.

3.9

On the sūtra passage from 'Therefore, Ānanda' to 'aspire to be born in that land': The Commentary states: This latter [part] is the concluding exhortation.

3.10

On the sūtra passage from 'The Buddha told Ānanda' to 'aspire to be born in that land': The Commentary states: This is the second, explaining the middle tier. There are two [parts]: this is the first, the general introduction.

3.11

On the sūtra passage from 'Although unable to practice' to 'aspire to be born in that land': The Commentary states: This latter [part] provides individual explanations. There are four [points]: this is the first, the cause cultivated during fundamental existence.

3.12

On the sūtra passage from 'when that person approaches the end of life' to 'manifest before that person': The Commentary states: This is the second, the appearance of signs at death-existence.

3.13

On the sūtra passage 'they immediately follow the transformation Buddha to be reborn in that land': The Commentary states: This is the third, proceeding toward it during intermediate existence.

3.14

On the sūtra passage from 'dwelling in non-retrogression' to 'as in the upper tier': The Commentary states: This is the fourth, obtaining benefits at birth-existence. According to the Visualization Sūtra, for upper, middle, and lower it all says Amida manifests in person before them, without specifying true or transformation; thus this text is exhaustive in principle.

3.15

On the sūtra passage from 'The Buddha said to Ānanda' to 'desire to be born in that land': The Commentary states: The third explains the lower tier. There are two [parts]: this is the first, the general introduction.

3.16

On the sūtra passage from 'Even if unable' to 'aspire to be born in that land': The Commentary states: This latter [part] provides individual explanations. There are three [points]: this is the first, the cause cultivated during fundamental existence. Stating that they should arouse the bodhi-mind is meant to exclude those of determinate nature who ultimately do not turn toward the Great [Vehicle]; thus it does not conflict with the text of the Visualization Sūtra.

3.17

On the sūtra passage 'when this person approaches the end of life, they see that Buddha in a dream': The Commentary states: This is the second, the appearance of signs at death-existence.

3.18

On the sūtra passage from 'they also attain rebirth' to 'as in the middle tier': The Commentary states: This is the third, obtaining benefits at birth-existence. If one were to match these specifically with the nine grades, fearing it would be overly tedious, it need not be recorded in full.

3.19

On the sūtra passage from 'The Buddha told Ānanda' to 'praise him': The Commentary states: The second [part] concerns the rebirth of great bodhisattvas. There are two [parts]: first, a brief introduction; later, a full verse elaboration. The first also has two [parts]: this is the first, the shared praise of all Buddhas.

3.20

On the sūtra passage from 'The sands of the Ganges in the eastern direction' to 'are also like this': The Commentary states: This latter [part] concerns the shared rebirth of superior noble ones. In general, to cause ordinary and lesser beings to increase their aspiration for rebirth, it is necessary to show the excellence of that land.

3.21

On the sūtra passage 'At that time the World-Honoured One spoke in verse, saying': The Commentary states: The second is the full verse elaboration. There are two [parts]: this is the first, connective text.

3.22

On the sūtra passage from 'Buddha-lands in the eastern direction' to 'go to pay homage to the Immeasurable Awakened One': The Commentary states: This latter [part] is the verses proper. There are two [parts]: first, verses praising the shared rebirth of superior noble ones, which are fifteen verses; later, verses praising all Buddhas' shared praise, which are fifteen verses. The first also has three [parts]: first, the superior noble ones all being reborn. There are two [parts]: this is the first, verses on rebirth from the eastern direction. Jin (覲) means to see; feudatories seeing the Son of Heaven is called jin.

3.23

On the sūtra's words from "In the south, west, north, and the four intermediate directions" to "go to pay homage to the Buddha of Immeasurable [Life]," the Commentary states: This second [part] concerns rebirth from the other directions.

3.24

On the sūtra's words from "All the bodhisattvas" to "make offerings to the Buddha of Immeasurable [Life]," the Commentary states: This second [section] concerns making offerings and paying reverence to cultivate merit. It has three parts: this initial one concerns external material offerings.

3.25

On the sūtra's words from "Thoroughly attaining the wisdom of supernormal powers" to "bow their heads to the Unexcelled Honoured One," the Commentary states: Next is paying reverence through internal action. "Thoroughly" means consummate; "attaining" means completely comprehending. When both supernormal powers and wisdom are consummately and completely comprehended, it says "wisdom of supernormal powers"—meaning that supernormal powers are consummate and wisdom is completely comprehended. Observing extensively is termed "roaming"; exhausting the source is termed "entering." The "profound dharmas" are what is entered by wisdom; the "profound portals" are what is roamed by supernormal powers; hence, these are the pair of supernormal powers and wisdom. Because meritorious practices are fulfilled, they "possess a treasury of merit"; because wise practices are extraordinary, "their wisdom has no peer." Merit assists wisdom, and wisdom is the path of merit; hence, these are the pair of merit and wisdom. Some claim that both of these pairs praise the Buddha's own virtues. This is incorrect, because supernormal powers are the marvelous art of transforming sentient beings. Furthermore, their claim that wisdom is the basis of supernormal powers and supernormal powers are the function of wisdom is also incorrect. Since supernormal powers are worldly wisdom, they must possess both substance and function. "Sun of wisdom" is a designation drawn from a metaphor. The three of delusion, karma, and suffering can veil true emptiness and the sun and moon of wisdom, just as clouds veil the sky and the sun and moon; hence they are called "clouds of birth and death." The Buddha's wisdom reaches the real and can eliminate the obstacles of delusion, karma, and suffering in oneself and others; hence it is called the "sun of wisdom." Causing beings to give rise to understanding, it therefore says "illuminating the world."

3.26

On the sūtra's words from "Seeing that adorned pure land" to "May our lands also be likewise," the Commentary states: This third part concerns seeing the land and aspiring for it. The "immeasurable minds" are the four immeasurable minds.

3.27

On the sūtra's words from "Thereupon the Immeasurable Honoured One" to "circumambulated three times and entered through the crown of his head," the Commentary states: This third [part] is the verse on hearing the Dharma and generating wisdom. It has four parts: this first is the manifestation of signs to initiate it. "Illuminating everywhere" is because his deliverance is without partiality. "Encircling his body" is because the accumulated virtues are complete. "Three times" is because he necessarily embraces the two great beings. "Entering the crown of his head" is because he is supreme among the Three Honoured Ones.

3.28

On the sūtra's words, "The entire assembly of humans and devas leaped for joy and were all delighted," the Commentary states: The second part is the assembly seeing [the sign] and giving rise to joy.

3.29

On the sūtra's words from "The Great Being Avalokiteśvara" to "We only pray that you will explain its meaning," the Commentary states: This third part is Avalokiteśvara requesting the explanation.

3.30

On the sūtra's words from "A Brahmā voice like rolling thunder" to "I now explain; listen attentively, noble one," the Commentary states: This fourth [part] is the Tathāgata responding to the request. It has two parts: this first briefly indicates the granting of the request. "Brahmā voice" is a general designation; the eight tones are a specific praise. As stated in the Brahmāyu-sūtra: first, the best voice, because the sound is sorrowfully sublime; second, the easily understood voice, because the words are clearly enunciated; third, the harmonised voice, because the volume is balanced; fourth, the gentle and soft voice, because the sound is light and supple; fifth, the unerring voice, because the words have no mistakes; sixth, the non-feminine voice, because the sound is heroic and clear; seventh, the dignified and wise voice, because the words command awe and gravity; eighth, the profound and far-reaching voice, because the sound travels far. Responding to Avalokiteśvara with these wondrous voices, it therefore says "gives forth a wondrous utterance."

3.31

On the sūtra's words from "The true beings coming from the ten directions" to "Receive the prophecy that they will become buddhas," the Commentary states: Hereafter, he directly answers what was asked. There are four parts: this first prophesies their becoming buddhas in accordance with their vows.

3.32

On the sūtra's words from "Awakening to all dharmas" to "Will surely achieve a kṣetra such as this," the Commentary states: This second part presents wisdom and vows to prophesy their obtaining lands.

3.33

On the sūtra's words from "Knowing dharmas are like lightning and shadows" to "Receive the prophecy that they will become buddhas," the Commentary states: This third part prophesies their becoming buddhas in accordance with their practices of wisdom.

3.34

On the sūtra's words from "Completely penetrating the nature of all dharmas" to "Will surely achieve a kṣetra such as this," the Commentary states: This fourth part presents wisdom and vows to prophesy the realization of lands. Knowing dharmas are like dreams and lightning is worldly truth wisdom. Completely penetrating the emptiness of the nature of dharmas is ultimate truth wisdom.

3.35

On the sūtra's words from "The buddhas tell the bodhisattvas" to "Quickly attain the pure abode," the Commentary states: The second part is the verse praising the buddhas. It has two parts: first is the verse on the other buddhas praising together, which is five verses; second is the verse on Śākyamuni praising himself, which is ten verses. The first part also has four: this first is the praise of hearing the Dharma and obtaining lands.

3.36

On the sūtra's words from "Reaching that adorned pure land" to "Receive the prophecy and achieve equal awakening," the Commentary states: This second part is the praise of attaining supernormal powers and achieving awakening. That is, it corresponds to the earlier prophesying of the bodhisattvas.

3.37

On the sūtra's words from "Through the power of that buddha's original vow" to "Naturally arrive at non-retrogression," the Commentary states: This third part is the praise of hearing the name and non-retrogression. That is, it corresponds to the earlier abiding in the stage of right certainty.

3.38

On the sūtra's words from "Bodhisattvas give rise to supreme vows" to "Return again to the Land of Peace and Sustenance," the Commentary states: This fourth part is the praise of making offerings to buddhas in accordance with vows. Vowing that the land they obtain will be like Amida's land, it therefore says "the land is no different." This is the vow seeking a pure land. Vowing that when they become buddhas, their virtuous names will be heard far and wide, it says "names manifest in the ten directions." This is the vow seeking the Buddha's body.

3.39

On the sūtra's words, "If a person lacks roots of good, they will not obtain the hearing of this sūtra," the Commentary states: Second is Śākyamuni's praise of himself. It has three parts: first, praising the sūtra as difficult to believe; next, the Buddha's wisdom as difficult to conceive; last, exhorting beings to generate the mind [for bodhi]. The first part also has two: this first praises the subtlety and wondrousness of the sūtra through having goodness to hear it.

3.40

On the sūtra's words from "Having previously seen the World-Honoured One" to "Joyfully listening to such teaching," the Commentary states: Hereafter, through having evil and not faithfully hearing it, it praises the depth and gravity of the sūtra. Praising its subtlety and wondrousness is to cause people to abandon evil and cultivate good. Praising its depth and gravity is to cause them to dispel flippant slander and generate joyful faith.

3.41

On the sūtra's words from "Śrāvakas or bodhisattvas" to "Only the Buddha alone clearly comprehends," the Commentary states: Second, the Buddha's wisdom is difficult to conceive. It has two parts: this first contrasts with the wisdom of the two vehicles to praise the Buddha as alone comprehending it.

3.42

On the sūtra's words from "Even if all persons" to "Thus arrive at purity," the Commentary states: Hereafter, it contrasts with the wisdom of all noble ones to praise the wisdom as deep and pure. Attaining the path means their practice is supreme; penetrating emptiness means their understanding is deep; myriads of kalpas means the time is long; exhausting their power means the explanation is pushed to the limit; boundless means exhausting the ten directions; limitless means exhausting the three periods of time; purity means obstacles are exhausted—that is, exhausting to the point where obstacles to the fruit of the path are exhausted; hence it is praised as difficult to conceive.

3.43

On the sūtra's words from "Lifespan is extremely difficult to obtain" to "If one hears it, one should diligently seek it," the Commentary states: Third, exhorting them to make vows. There are three parts: this first exhorts them to hear it and diligently seek it. Having escaped the three difficulties, one should not let it pass in vain. Lifespan is the support for the path, the Buddha is the supreme condition, and faith is the root of practice; hence these are specifically spoken of.

3.44

On the sūtra's words from "Hearing the Dharma and being able not to forget it" to "Therefore one should generate the intention," the Commentary states: Next is directly exhorting the generation of the mind. That is, not forgetting what Amida spoke, and seeing that buddha and generating reverence in one's mind, considering it a great joy. Practicing in accord with Śākyamuni, one is gathered in by Śākyamuni; hence he says, "my good friend."

3.45

On the sūtra's words from "Even if fire fills the world" to "Broadly crossing over the flow of birth and death," the Commentary states: Hereafter is exhorting the mind to not retrogress.

3.46

On the sūtra's words from "The Buddha told Ānanda" to "all sentient beings," the Commentary states: Third, praising and censuring gains and losses to exhort ordinary beings and followers of the small vehicle. It has three parts: first, praising the supreme wondrousness of that land to cause beings to aspire and seek it; next, explaining the defilement and evil of this world to cause people to feel revulsion and abandon it; last, jointly demonstrating gains and losses to cause them to cultivate or abandon. The first part also has two: first, extensively praising supreme bliss; last, exhorting rebirth. The first part has eight: this first is the length of lifespan. "A single life" is the last life among the five lives; provisional and real are not fixed. The real is the birth in the wisdom-realm of Maheśvara. The provisional also has two distinctions: if in an impure land, it is birth in Jambudvīpa, called "a single life"; if reborn in the pure land, it is the birth of becoming a buddha, called "a single life." Now, intending to set aside the real, it is therefore also called "one life away [from buddhahood]" (eka-jāti-pratibaddha). Some might doubt: if the bodhisattvas in that land are all in the position of one life away, they should not roam and transform; thus it explains that with the exception of original vows, none meet with untimely death.

3.47

On the sūtra's words from "Ānanda, that land's" to "the great trichiliocosm," the Commentary states: This second part concerns extraordinary light. It has two parts: this first marks the gradations of light. The Yupian says: "One xun is eight chi." It also says seven chi; this seems incorrect, as it should be equivalent to a ren.

3.48

On the sūtra's words from "Ānanda said to the Buddha" to "born by transformation in that land," the Commentary states: Hereafter, following the difficulty, it explains further. Since it states that they cultivated bodhisattva practices in this land, one knows that King Araṇemin was in this world, and Ratnagarbha was likewise.

3.49

On the sūtra's words from "Ānanda, those who have" to "the thirty-two marks," the Commentary states: This third part concerns the physical marks being complete. The minor marks are not fixed, hence they are not spoken of.

3.50

On the sūtra's words from "Wisdom being fully perfected" to "Tolerance of the non-arising of dharmas," the Commentary states: This fourth part concerns the supreme excellence of the virtue of wisdom. Some claim: realizing and merging with the Dharma-nature, it says "deeply entering all dharmas." Fully exhausting the wondrous teaching, it says "thoroughly articulating the essentials." This is surely not so. If sentient beings reborn there obtain these two wisdoms, there should be no ordinary persons or followers of the small vehicle. Now, "entering all dharmas" means awakening to what is expressed. "Articulating the essentials" means being proficient in the expressive means. Some claim: "all faculties" means the five faculties such as faith. This is incorrect. Faith and the rest are dull faculties; here it means the six sense faculties. Some claim: the "two tolerances" are the two tolerances of beings and dharmas, or the first two among the five tolerances, while tolerance of the non-arising [of dharmas] is the fourth tolerance. This, I fear, is not so. Tolerance of the non-arising of dharmas is itself the tolerance of dharmas; bypassing conformity tolerance and suddenly speaking of non-arising would have no other reason. Now, persons of middling and lower capacity attain only the two tolerances: adaptation to sounds and conformity tolerance. Those of the highest grade attain tolerance of the non-arising [of dharmas] regarding incalculable dharmas; hence it says "incalculable." Since there are sharp and dull, it must be the stage of ordinary beings, not the sharp or dull nature of faculties.

3.51

On the sūtra's words from "Moreover, those bodhisattvas" to "like my land," the Commentary states: This is repeated four times like this, accumulating four inches on the ground. Xi [凞] means yi [怡]. The Shuowen says: "Harmonious and pleased." The Fangyan says: "Pleased and joyous."

3.52

On the sūtra's words from "The Buddha said to Ānanda" to "Without transgressions and without faults," the Commentary states: This eighth part concerns the fulfillment of virtuous conduct. It has two parts: first, specific praise; second, general conclusion. The first part also has seven: this first is cultivating conduct free of faults. It has three parts: this first is transformative conduct free of faults. That is, it accords with the wisdom of Amitābha Buddha.

3.53

On the sūtra's words from "In that land" to "without a mind of defiled attachment," the Commentary states: This second part concerns one's own practice being without fault. It has two parts: this first is cultivating one's own practice. It has six parts: this first is cultivating the practice of giving. Being free from view, there is no sense of "mine"; the mind being free from desire, there is "no mind of defiled attachment."

3.54

On the sūtra's words from "Going and coming, advancing and stopping" to "without contention and without dispute," the Commentary states: This second part is cultivating moral practice, being free from physical faults. "Going and coming, advancing and stopping, their feelings are unbound, free according to their will"—being free from mental faults, "without partiality or aversion, without other and without self." Master Fawei says: "Shi [適] means to go, and mo [莫] means to stop." If so, it should be the same as going and stopping, freeing from physical faults. Here it is solely from the Analects: "Has no partiality or aversion towards the world." Shi means close/favoritism; mo means distant/estrangement. Being free from faults of speech, there is "no contention and no dispute." Both other and self are ended, hence there is no contention or dispute.

3.55

The sūtra says: "Toward all sentient beings... free of hindrances and pure." The commentary states: This is the third [part], practicing the conduct of forbearance. Because they lack anger, they are gentle and yielding; because they lack arrogance, they are subdued. Since anger does not arise, resentment and hatred cease. From this, they are also purified by leaving behind the five hindrances.

3.56

The sūtra says: "Without weariness or indolence... an exalted mind and a profound mind." The commentary states: This is the fourth [part], practicing the conduct of vigor. Because their seeking of goodness is unceasing, they are without a negligent mind. Because there is no practice they do not cultivate, it says "an equal mind." Because they do not settle for what is low, it says "an exalted mind." Because they do not retreat or falter, it says "a profound mind."

3.57

The sūtra says: "A concentrated mind." The commentary states: This is the fifth [part], practicing the conduct of meditative concentration. Because they are free from all distractions, it says "a concentrated mind."

3.58

The sūtra says: "A mind that loves the Dharma, delights in the Dharma, and rejoices in the Dharma." The commentary states: This is the sixth [part], practicing the conduct of wisdom. Some say: love is desire, delight is faith, and joy is attachment. Others say: love is the final fruition, delight is at the time of hearing, and joy is at the time of seeking. Neither is correct. For desire, faith, and the like are attendant practices of giving, morality, and so on; and proceeding from the end to the beginning lacks distinct justification, as it should follow their proper sequence. Here, [it means that] the wisdom of hearing loves and delights [in the Dharma], hence it says "loves the Dharma"; the wisdom of reflection relishes it, hence it says "delights in the Dharma"; the wisdom of cultivation nourishes the spirit, hence it says "a mind that rejoices [in the Dharma]."

3.59

The sūtra says: "Extinguishing all afflictions, and free of any mind toward bad destinies." The commentary states: This is the second [part], leaving behind faults. Some say: because causes are exhausted, they extinguish afflictions; because effects are exhausted, they are free of any mind toward bad destinies. This is not correct. For the effects do not consist solely of mind. Here, by leaving delusion behind they are free of afflictions, and because their karma is exhausted they are free of any mind toward bad destinies.

3.60

The sūtra says: "Completely consummating all that bodhisattvas practice." The commentary states: This is the third [part], a general conclusion.

3.61

The sūtra says: "Fully accomplishing immeasurable virtues." The commentary states: This is the second [major section], perfecting virtues completely. It has two parts: this first part is a general praise.

3.62

The sūtra says: "Attaining deep meditative concentration... awakening to and comprehending the Dharma-nature." The commentary states: This latter part is a specific praise. It has two parts: this first part is perfecting their own virtues. Meditative concentration, supernormal knowledges, clear knowledges, wisdom, and the seven limbs of awakening are already perfected virtues. "Meditative concentration" refers to the four dhyānas; "absorption" to the four formless attainments; "supernormal knowledges" to the six abhijñās; "clear knowledges" to the three vidyās; "wisdom" to the three wisdoms. The seven limbs of awakening are also in the stage of the path of vision. Therefore, [they are said] to advance and seek the virtues of a Buddha. The virtues sought by cultivating the mind in the Buddhadharma, though immeasurable, are briefly illustrated by the five eyes. Both the fleshy and heavenly eyes have pure form as their substance. In that land, the fleshy eye penetrates and sees the forms of countless worlds; hence it says "clear and penetrating." What it sees is thoroughly true; hence there is nothing it does not comprehend. Some say: the fleshy eye only sees form within obstructions. This is not correct, for that contradicts "clear, penetrating, and distinctly comprehending." Here, illumination that observes present forms and images is called the fleshy eye; the eye generated based on concentration that can see sentient beings dying here and being born there is called the heavenly eye. Because what it sees is vast and numerous, it says "immeasurable"; and because it is far-reaching, it says "limitless." The Dharma-eye has cognition of existence as its substance, being able to see the faculties, desires, natures, and minds of sentient beings as well as all Buddhadharmas; hence it is called the Dharma-eye. Universally knowing the distinctions among the paths and dharmas of the three vehicles, it says "completely consummating all paths." The wisdom-eye has cognition of emptiness as its substance, illuminating the principle of true emptiness; hence it says "seeing the true." Exhausting the source of true principle, it says "crossing to the other shore." "Crossing" means arriving. The Buddha-eye itself has two aspects: general and specific. Specifically, it has the omniscience of aspects as its substance, leaving no dharma unilluminated; hence it says "fully endowed." It also sees the Buddha-nature; hence it says "awakening to the Dharma-nature." Generally, it comprises the previous four eyes, so that the spheres observed by the Buddha are all exhausted; hence it says "fully comprehending."

3.63

The sūtra says: "Expounding for others with unhindered knowledge." The commentary states: This latter part is perfecting the virtues of transforming others. This refers to expounding the Dharma for beings with the four unhindered eloquence.

3.64

The sūtra says: "Equally contemplating the three realms... the suffering of afflictions." The commentary states: This is the third [section], the full perfection of cultivation and practice. It has two parts: this first part is their cultivation and practice. Contemplating the three realms as empty and non-existent is the practice of relinquishing saṃsāra. Regarding the three realms—the desire realm and so forth—there is no realm that is not empty; hence it says "equally contemplating." Aspiring to seek the Buddhadharma is the practice of delighting in bodhi. Possessing eloquence is the virtue of benefiting others, namely the four eloquence and the like. Extinguishing the suffering of afflictions is the benefit of transforming others.

3.65

The sūtra says: "Born from the Tathāgata... both remainders are completely exhausted." The commentary states: This latter part is the completion of cultivation. It has two parts: this first part is the completion of their own practice. This also has two parts: this first is the dual completion of understanding and practice. Some say: "Born from the Tathāgata, understanding dharmas as suchness" is understanding of principle; "well knowing the skill-in-means of conditioning and cessation" is understanding of the teaching. Because their understanding is born through the Tathāgata's teaching and transforming, and they understand that all dharmas are just suchness, it says "born from the Tathāgata, understanding dharmas as suchness." The teaching that cultivates good is called the sound of conditioning; the teaching that eliminates evil is called the sound of cessation. Skilfully comprehending and understanding these, it says "well knowing the skill-in-means." This is still incomplete, for understanding of the teaching is also born from the Buddha's transformation. Others say: conditioning is the truth of origin, whose meaning also encompasses suffering; cessation is the truth of cessation, words that contain the path. Because cause and effect are mutually involved, they say the teaching of the four noble truths is the skill-in-means of sounds. This is also not correct. Although origin necessarily entails suffering, there is suffering that is not origin; and cessation and the path differ as unconditioned and conditioned; one cannot subsume suffering and the path under origin and cessation. Here, "born from the Tathāgata" generally reveals the source from which the bodhisattvas obtained their understanding. "Understanding dharmas as suchness" specifically expresses the wisdom that awakens to non-conceptualized truth. "Well knowing conditioning and cessation" specifically distinguishes the understanding that awakens to established truths. "Conditioning and cessation" mentions defiled causes and pure effects as words that are not exhaustive. The true reality transcends all characteristics, and the teaching of the four truths is merely conventional designation; hence it says "the skill-in-means of sounds." Because they can skilfully understand the noble teachings, they do not delight in worldly talk but take pleasure in correct discourse. Some say: because they leave behind the four oral faults they do not delight in worldly talk, and because they produce the four noble statements they take pleasure in correct discourse. This is not correct. For conceptually reified noble statements are certainly not correct discourse. Thus this completes understanding. "Venerating the Buddha path" is the mind that seeks bodhi. "Knowing that dharmas are quiescent and ceased" is cultivating the practice of remedies. "Both remainders are completely exhausted" is the practice of eliminating hindrances and suffering. Some say: the physical body is the remainder of retribution; afflictions are the remainder of mortal life; they are exhausted from the first ground onward, and both remainders of inconceivable transformation are to be exhausted. Others say: afflictions and residual propensities—both of these remainders are completely exhausted. Neither is correct. In the first seven grounds, they also receive the residual fragrance of mortal afflictions, which is called residual propensity, but it is certainly not afflictions themselves. In their proper order, here the physical body exists within retribution as the cause of suffering from afflictions; since both remainders of cause and effect are already exhausted, this is the completion of practice.

3.66

The sūtra says: "Hearing the extremely profound Dharma... always able to cultivate and practice." The commentary states: This latter part is the joint cultivation of understanding and practice. Some say: because they can understand the profound, they do not doubt; because they can enter the profound, they do not fear. This is not correct, for entering is also understanding. Here, because they can have faith in the profound teaching, they do not doubt; because they can understand the profound meaning, they do not fear: this is the further cultivation of understanding. "Always cultivating and practicing" is the further cultivation of practice. Hearing it, they inevitably cultivate it without interruption; hence it says "always cultivating."

3.67

The sūtra says: "Their great compassion... none that it does not cover and carry." The commentary states: This latter part is the completion of the practice of transforming others. "Profound, far-reaching, and subtle" praises the depth and weight of their mind. "None that it does not cover and carry" praises the universality and breadth of their deliverance. Not only does compassion shelter them, but it also causes them to escape mortality; hence it says "carry."

3.68

The sūtra says: "Fully consummating the One Vehicle and reaching the other shore." The commentary states: This is the fourth [section], the extraordinary superiority of their perfected virtues. It has two parts: first, perfecting their own virtues; second, perfecting the virtues of transforming others. The first also has two parts: this first is the superiority of accumulated good. It has three pairs: this first is the pair of wisdom and abandonment. "One Vehicle" refers to wisdom: although there are three vehicles, the ultimate is not two, hence it is called "the One Vehicle." Some say: exhausting this One Vehicle is called "fully consummating"; reaching the fruit of nirvāṇa, it says "reaching the other shore." This is not correct. If they exhausted the One Vehicle and reached nirvāṇa, they would not be bodhisattvas. Here, their faith and understanding reach the utmost, hence it says "fully consummating." "The other shore" refers to abandonment: having attained the unconditioned through abandoning the cognitive hindrance, it says "reaching the other shore."

3.69

The sūtra says: "Cutting through the net of doubt... encompassing everything without exception." The commentary states: Next is the pair of principle and teaching. Revealing the real to eliminate the false, it says "cutting through the net of doubt." True understanding arises from within, hence wisdom comes forth from the mind, for "mind" signifies central reality; this is the wisdom that realizes principle. Penetrating it without remainder, it encompasses everything without exception; this is the understanding that penetrates the teaching. Some say: knowing that wisdom without a self does not come from outside, wisdom comes forth from the mind; knowing that the teaching appears from the mind, it encompasses everything without exception. This is still incomplete. The wisdom of non-self is generated from the Buddha's transformation and appears upon the mind, but the teaching does not possess the intrinsic nature of the authentic teaching itself; thus it cannot be said to emerge from the mind. Therefore, know that "mind" means central reality, and "without exception" means without remainder; this is the knowledge of the teaching.

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無量壽經連義述文贊 — Classical Chinese