觀無量壽經義疏 1.14

1.14

次、第六門釋會經論。問曰：依如《往生論》中說，二乘種不得往生。此經何故宣說中輩學小得生？釋言：彌陀菩薩正處，唯修小行不得往生，要由乘終發菩提心種大乘種方乃得生。故《大經》中宣說其人發菩提心。彼《往生論》據終為言，故說二乘種子不生。此經就始，故說中輩學小得生。問曰：若此要由乘終發菩提心方得生者，至彼應證大乘道果，何故但得小乘果乎？釋言：此人雖復乘終發菩提心，先多學小，故至彼國聞苦無常，發其本解先證小果。以其乘終發大心故，得小果已於小不住，必還入大。問曰：依如《往生論》中宣說女人根缺不生。此經宣說韋提希等五百侍女同皆往生，是義云何？釋言：論說女人根缺不得生者，就後為言。生彼國者，淨報離欲，故無女人；身報精上，故無根缺。若論此者，但有善心，一切不簡。又問：《大經》說五逆不得往生。此經宣說逆罪得生，其義云何？釋有兩義：一、約人分別。造逆罪人有上有下，善趣已前常沒造逆，說以為下。善趣位中遇緣造逆，說之為上。如世王等上人造逆，必有重悔令罪消薄，容便得生。此經就之，故說五逆亦得往生。下人造逆多無重悔，不可得生，《大經》就此故說不生。二、約行分別。造逆之人行有定散，觀佛三昧名之為定，修餘善根說以為散。散善力微，不能滅除五逆重罪，不得往生，《大經》就此故說不生。定善力強能消逆罪，容得往，此經明觀所以說生。分別如是。次釋其文，先觀上輩三人往生。於中初先三品別論，後便總結。就上上中，初舉、次辨、後總結之。辨中有三：一、明其因。二、「生彼國時此人」已下，因成往生彼國；「見佛」已下，生已得益。就明因中，初心、後行。心中初言「若願生彼，發三種心」，總以標舉。次別其名。「何等」，問也，下對辨之。言「誠」者，是其實心，起行不虛名為誠心，又實求往亦名誠心。言「深心」者，慇至心也，起行慇至名曰深心，求去慇至亦曰深心。「迴向」，發求去心也。狹善而求，名曰迴向。謂迴己善向大菩提，又迴己善向彼國生，故名迴向。迴向之義，廣如別乘，此應具論，直爾趣求，說以為願。願大菩提，又願生彼，故名為願。具三必生，總結。其能行中，初言「復有三種當得往生」，總以標舉。次列其名，先問後列。此三猶上三種淨業，慈心不殺是上初業，前初業中明供父母奉事師長慈心不殺修行十善，今舉慈心餘略不論；具諸戒行是前文中第二業也；讀誦大乘乃至發願是前文中第三業也。「迴向」已下，通用前三，願生彼國。「一日至七日」，明修分齊。「即得往生」，結明修益。上來明因。第二、因成往生之中，此人精進，彌陀如來與觀音等彼來迎此。「行者見已歡喜」已下，此往生彼。第三、生彼得益之中。事別有三：一、生彼國見佛聞法，得無生忍；二、遍事諸佛，從之受之受記。三、還本國，得陀羅尼總持之門。「是名」下，結。次、觀上中，先舉、次辨、後總結之。辨中亦三：一明其因、二因成往生、三生已得益。因中初言「不必受持方等經典」，簡此異前。「善解成」等，正辨其因。「以此願」下，用之求生。前上品中，三種之心并慈具戒，此亦應有，同前不說。第二生中，初、彼迎此。「行者自見坐金臺」下，此往生彼。「逕宿則開」，彰生時節。第三益中，文亦有三：一生彼得益、二遍事諸佛修學三昧、三於其國逕一小劫得無生忍現前受記。生彼益中，「身作金色」，正報勝也。「足下蓮華」，依報勝也。「佛及菩薩放光照」等，善友勝也。「因前習」等，聞法勝也。「即下金臺禮佛讚」等，起行勝也。「逕七日」等，所成勝也。次論上下，亦先標舉、次辨。中有三：一因、二生、三明得益。因中不明善解義趣，彰此劣前。「亦信因」等，正辨其因。有信同前，是以言「亦」。「以此德」下，用之求生。第二生中，初、彼迎此。「見此事」下，此往生彼。「逕一日夜蓮華乃開」，彰生久近，以此劣前，故一日夜其華乃敷。益中亦三：一生彼得益見佛聞法、二遍供諸佛從之聞法、三於彼國逕三小劫得百法門住歡喜地。是名上生。第十四觀，總以結之。次觀中品三人往生。於中初先三品別論，後總結之。別中先觀中品上生，先舉、次辨、後結之。辨中有三：一辨其因、二因成往生、三生已得益。因中初言「五戒八戒」，是在家戒。「修行諸戒」，是出家戒。此明修洽。「不造五逆無諸過患」，明其離過。「以此善」下，用之求生。第二生中，初、彼迎此。「行者見」下，此往生彼。「蓮華尋開」，彰生時節，此聖往生，故華即開。第三益中，初華開聞法、後得道果。「得羅漢」者，此名無生亦名無著，無著因亡，無生果喪。言「三明」者，所謂宿命、天眼、漏盡，是其三也。言「六通」者，所謂身通、天眼、天耳、他心、宿命及與漏盡，成如別章。「八解脫」者，經中亦名八背捨也。名字是何？內有色相外觀色，一。自身名內、他身名外。於自身色未滅未壞，名為內有觀。內外色悉皆不淨，名外觀色。問曰：此中內外俱有，以何義故偏言內有？釋言？內色初有後無，約對後無，故說初有。前三解脫未滅外色，非初獨有，以是義故不名外有。問曰：此門通觀內外悉皆不淨，以何義故徧言觀外？釋言：此乃隱顯彰名。前內彰有，隱其觀稱；今外彰觀，隱其有名。論釋如是。內無色相外觀色，二。於自己身豫作死相，虫食火燒破壞之相，名為內無。觀察外色，悉皆不淨。此前二種是不淨觀。淨相解脫以為第三。於內外色除去皮肉，唯觀白骨。前三色觀，空處、識處、無所有處及非想解脫復以為四，通前為七。聖人得彼四空處定，即說為此四解脫也。滅盡解脫以為第八，謂滅盡定。此八解脫，廣如別章，應具論之。次觀中中，初舉、次辨、後總結之。辨中亦三：一、明其因；二、「戒香勳」下，因成往生；三、「華既敷」下，生彼得益。第二生中，初、彼迎此。「行者自見坐蓮華」下，此往生彼。「逕於七日蓮華乃敷」，彰生久近。以劣前故，逕於七日其花乃敷。得益可知。次觀中下，亦先總舉、次辨、後結。辨中亦三：一明其因、二因成往生、三生彼得益。因中有二：一、孝養父母行世人善；二、臨終聞友讚揚彼國，及聞法藏四十八願，願樂欲生。第二生中，此人行劣無佛來迎，直爾往生。第三益中，此人行劣不觀見佛，直從觀音勢至聞法，得阿羅漢。「是名中」下，別結中下。「是名中輩」，通結中品。下次觀察下品三人，此應在於善趣已前，分齊難知。於中亦初三人別論，後總結之。別中先觀下品上生，亦先總舉、次辨、後結。辨中有四：一、彰其罪過。二、「命欲終」下，明其善因。聞經滅罪、稱佛除惡，故得往生；三、「爾時彼佛遣化佛」已下，明其往生。於中初先彼化迎此。「作是語已行者見」下，隨化生彼。「逕七七日蓮華乃敷」，彰生時節，以罪輕故，七七華開。四、「花開敷時大悲觀音放光」已下，生彼得益。於中初先觀音為說甚深經典，後明其人聞法信解發心得道。次觀下中，亦先總舉、次辨、後結。辨中亦四：一、彰其罪。二、「如此罪人以惡業」下，明其善因，由聞佛德及戒定等，滅其罪業。三、「地獄火化為風」下，明其往生，於中初先化佛來迎。「如一念」下，尋化往生。「六劫華敷」，彰生久近。此罪轉重，故過六劫乃開敷。四、「觀音勢至為說法」下，生彼得益，聞法發心。次觀下下，亦先總舉、次辨、後結。辨中亦四：一、彰其罪。「作不善業」，總以標舉；五逆等別。言「五逆」者，殺父、殺母、殺阿羅漢、破和合僧、出佛身血，是五逆也。問曰：如《大經》中五逆不生，今此何故五逆亦生？釋言：隨人不同故爾。若是宿世無道根者，現造五逆，終無生理。若是先發菩提心人，雖復遇緣造作五逆四重等罪，必生重悔如世王等，亦得往生。乃至大乘善趣之人，有造作五逆四重謗法罪故。十惡名義，備如上列。「具不善」者，具四重等。此前第一彰其罪業。二、「如此罪人以惡業故應墮」已下，明其善因。於中有二：一、反舉其失；二、「善友告」下，順彰其得。失中兩句：一、以惡業應墮地獄；二、「臨終」下，善友教示，不遑念佛。遑猶暇也，無暇念佛，故曰不遑。得中兩句：一、善友教勸稱彼佛名，具足十念；二、以稱佛故，念念除去八十億劫生死之罪。此第二段，明其善因。三、「命終後見金華」下，乘善往生。於中初先明見蓮華，次得往生，後彰生彼。「十二大劫花乃開敷」，此罪極重，故十二劫乃敷耳。四、「觀音勢至以大悲」下，生彼得益。總結可知。上來廣教三種淨業、十六正觀，下明說益。益別有三：一、韋提及與五百侍女見安樂國佛及菩薩，得無生忍。二、五百侍女發菩提心願生彼國，佛說悉生。三、諸天發心。此正宗竟。

Next, the sixth section explains and harmonizes the sūtras and treatises. Question: According to what is taught in the Treatise on Rebirth (Wang sheng lun), the seeds of the two vehicles cannot attain rebirth. Why does this sūtra declare that those of the middling grade who study the Hīnayāna attain rebirth? Explanation: In Amitābha's realm, the rightful place of bodhisattvas, cultivating only Hīnayāna practices alone does not allow rebirth; it is essential that at the end of the vehicle one generates the bodhicitta and plants the seeds of the Great Vehicle, only then attaining rebirth. Therefore, the Larger Sūtra declares that such persons generate the bodhicitta. That Treatise on Rebirth speaks in terms of the culmination, hence saying that the seeds of the two vehicles are not reborn. This sūtra takes the beginning into account, hence saying that those of the middling grade who study the Hīnayāna attain rebirth. Question: If rebirth is attained only because one generates the bodhicitta at the end of the vehicle, then upon arriving there one should realize the path and fruits of the Great Vehicle; why do they only attain the fruits of the Small Vehicle? Explanation: Although this person generates the bodhicitta at the end of the vehicle, having previously studied the Hīnayāna extensively, upon arriving in that land and hearing of suffering and impermanence, their original understanding arises and they first realize the fruits of the Small Vehicle. Because they generated the great mind at the end of the vehicle, having attained the small fruit, they do not abide in the small, but inevitably return to enter the great. Question: According to what is declared in the Treatise on Rebirth, women and those with defective sense organs are not reborn. This sūtra declares that Vaidehī and her five hundred maidservants all alike attain rebirth. What is the meaning of this? Explanation: When the treatise says that women and those with defective sense organs cannot attain rebirth, it speaks in terms of the subsequent state. Those reborn in that land receive pure retribution free from desire, hence there are no women; their physical retribution is refined and superior, hence there are no defective sense organs. But if we discuss [those aspiring] here, as long as there is a wholesome mind, none at all are excluded. Another question: The Larger Sūtra states that those who commit the five inexpiable offenses cannot attain rebirth. This sūtra declares that those guilty of inexpiable sins attain rebirth. What is the meaning of this? The explanation has two aspects: First, distinguished by person. Persons committing inexpiable sins include superior and inferior ones. Those who have constantly drowned [in saṃsāra] before reaching the wholesome destinies and commit inexpiable sins are spoken of as inferior. Those who encounter conditions and commit inexpiable sins while in the stage of the wholesome destinies are spoken of as superior. When superior persons like King Ajātaśatru commit inexpiable sins, they inevitably experience profound remorse that attenuates their sins, and they may well attain rebirth. This sūtra takes them into account, hence saying that those of the five inexpiable offenses also attain rebirth. Inferior persons who commit inexpiable sins mostly lack profound remorse and cannot attain rebirth; the Larger Sūtra takes this into account, hence saying they are not reborn. Second, distinguished by practice. The practices of those who commit inexpiable sins are either concentrated or dispersed. The contemplation-of-the-Buddha samādhi is called concentrated; cultivating other roots of virtue is spoken of as dispersed. The power of dispersed goodness is feeble and cannot eradicate the grave sin of the five inexpiable offenses, so they cannot attain rebirth; the Larger Sūtra takes this into account, hence saying they are not reborn. The power of concentrated goodness is strong and can extinguish inexpiable sins, allowing one to attain rebirth; this sūtra elucidates contemplation, and therefore speaks of rebirth. Such are the distinctions. Next is the explanation of the text. First, contemplating the rebirth of the three grades of the superior rank. Therein, first the three grades are discussed separately, and then a general conclusion is drawn. Regarding the superior-highest grade, first it is raised, next analyzed, and finally concluded. In the analysis there are three parts: First, clarifying the cause. Second, from "when this person is to be born in that land" onward, the completion of the cause and rebirth in that land; from "seeing the Buddha" onward, the benefits attained after rebirth. In clarifying the cause, first the mind, then the practice. In the mind, the initial words "if one wishes to be born there, one must generate three kinds of mind" raise [the subject] in general. Next, their names are differentiated. "Which are they?" is a question; below, they are analyzed in response. "Sincere mind" (chengxin) refers to an authentic mind; initiating practice without falsehood is called a sincere mind, and truly seeking rebirth is also called a sincere mind. "Deep mind" (shenxin) refers to an earnest mind; initiating practice with earnestness is called a deep mind, and seeking to go with earnestness is also called a deep mind. "Dedication of merit" (huixiang) is generating the aspiration to go. Seeking with whatever limited virtue one has is called dedication of merit. That is, dedicating one's own virtues toward great bodhi, and dedicating one's own virtues toward rebirth in that land; hence it is called dedication of merit. The meaning of dedication of merit is broad, as detailed in specific vehicles; here it should be discussed fully, yet merely pursuing [rebirth] directly is spoken of as aspiration (yuan). Aspiration for great bodhi and aspiration for rebirth in that land are called aspiration. Possessing all three ensures rebirth, which concludes [the discussion of the mind]. In [the passage on] the practices performed, the initial words "there are also three kinds [of acts by which] one shall attain rebirth" raise [the topic] in general. Next, their names are listed, first with a question and then the enumeration. These three correspond to the three kinds of pure karma above. Having a mind of loving-kindness and not killing is the first karma above; the former first karma explained offering to parents, serving teachers and elders, a mind of loving-kindness without killing, and practicing the ten wholesome deeds, whereas here loving-kindness is highlighted while the rest are omitted. Possessing all precepts and practices is the second karma in the previous text. Reading and reciting the Mahāyāna up to making aspirations is the third karma in the previous text. From "dedicating the merit" onward, one applies the former three [practices] collectively to aspire for rebirth in that land. "From one day to seven days" clarifies the span of cultivation. "Immediately attains rebirth" concludes by clarifying the benefit of cultivation. The above clarifies the cause. Second, within the completion of the cause and rebirth, because this person is diligent, Amitāyus Tathāgata together with Avalokiteśvara and others come from there to welcome them. From "when the practitioner sees them, they rejoice" onward, this is going from here to be born there. Third, within the benefits attained after being born there, there are three distinct matters: 1. Being born in that land, seeing the Buddha, hearing the Dharma, and attaining the patience of non-arising of phenomena; 2. Serving all buddhas everywhere and receiving predictions from them; 3. Returning to one's own land and attaining the dhāraṇī gate of total retention. From "this is named" onward concludes. Next, contemplating the superior-middling grade: first raising, next analyzing, and finally concluding. In the analysis there are also three parts: 1. Clarifying the cause; 2. The completion of the cause and rebirth; 3. The benefits attained after rebirth. In the cause, the initial words "need not uphold the Vaipulya sūtras" distinguish this from the previous grade. "Skillfully understanding the meaning..." and so forth correctly analyzes the cause. From "with this aspiration" onward, one uses it to seek rebirth. In the former highest grade, the three kinds of minds together with loving-kindness and maintaining precepts should also be present here, but are omitted as being identical to the previous. In the second part, rebirth, first they are welcomed from there. From "the practitioner sees themselves seated on a golden dais" onward, this is going from here to be born there. "Opening after passing a night" reveals the time of rebirth. In the third part, the benefits, the text also has three sections: 1. Attaining benefits upon rebirth; 2. Serving all buddhas everywhere and cultivating samādhi; 3. Passing a small kalpa in that land, attaining the patience of non-arising of phenomena, and receiving a prediction in their presence. Within the benefits of rebirth, "the body becomes golden" shows the superiority of primary retribution. "A lotus beneath their feet" shows the superiority of dependent retribution. "The Buddha and bodhisattvas emit light illuminating them" and so forth shows the superiority of good spiritual companions. "Because of previous practice..." shows the superiority of hearing the Dharma. "Descending immediately from the golden dais, bowing to the Buddha and praising..." shows the superiority of initiating practice. "Passing seven days..." shows the superiority of realization. Next, discussing the superior-lowest grade: also first raising, next analyzing. There are three parts: 1. Cause; 2. Rebirth; 3. Clarifying the attainment of benefits. In the cause, not mentioning skillful understanding of the doctrinal purport shows that this is inferior to the previous. "Also having faith in cause..." and so forth correctly analyzes the cause. Having faith is the same as before, hence it says "also". From "with this virtue" onward, one uses it to seek rebirth. In the second part, rebirth, first they are welcomed from there. From "seeing this matter" onward, this is going from here to be born there. "Passing a day and a night, the lotus opens" shows the duration of rebirth; because this is inferior to the previous, it takes a day and a night for the flower to open. In the benefits there are also three parts: 1. Attaining benefits upon rebirth, seeing the Buddha, and hearing the Dharma; 2. Making offerings everywhere to all buddhas and hearing the Dharma from them; 3. Passing three small kalpas in that land, attaining the hundred dharma-doors, and abiding in the Stage of Joy. This is called the superior rebirth. The fourteenth contemplation concludes in general. Next, contemplating the rebirth of the three grades of the middling rank. Therein, first the three grades are discussed separately, and then a general conclusion is drawn. In the separate discussion, first contemplating the middling-highest rebirth: first raising, next analyzing, and finally concluding. In the analysis there are three parts: 1. Analyzing the cause; 2. The completion of the cause and rebirth; 3. The benefits attained after rebirth. In the cause, the initial words "the five precepts and eight precepts" are the lay precepts. "Cultivating the various precepts" refers to the monastic precepts. This clarifies well-practiced observance. "Not committing the five inexpiable sins and free from all faults" clarifies the avoidance of transgressions. From "with this goodness" onward, one uses it to seek rebirth. In the second part, rebirth, first they are welcomed from there. From "the practitioner sees..." onward, this is going from here to be born there. "The lotus immediately opens" reveals the time of rebirth; because this is the rebirth of a noble one, the flower opens immediately. In the third part, the benefits, first the flower opens and they hear the Dharma, and later they attain the fruits of the path. "Attaining the arhat [fruit]": this is called non-arising and also called non-attachment; non-attachment means the cause has perished, and non-arising means the fruit has been exhausted. The "three clarities" are so-called recollection of past lives, divine eye, and extinction of outflows; these are the three. The "six superknowledges" are so-called bodily superknowledge, divine eye, divine ear, reading others' minds, recollection of past lives, and extinction of outflows, as fully explained in separate chapters. The "eight liberations" are also called the eight releases in sūtras. What are their names? 1. Having the perception of form internally, observing form externally. One's own body is called internal; another's body is called external. When the form of one's own body has not yet been annihilated or broken down, this is called internally having contemplation. Contemplating that both internal and external forms are entirely impure is called observing form externally. Question: Here, both internal and external are present; for what reason is it specifically said to be internally having? Explanation: Internal form is present initially and absent later; in contrast to subsequent absence, it is said to be present initially. In the first three liberations, external form has not yet been eliminated and is not unique to the beginning; for this reason, it is not called externally having. Question: This approach universally contemplates both internal and external as entirely impure; for what reason is it said only to observe external? Explanation: This assigns names based on concealment and disclosure. Formerly, the internal was disclosed as having, concealing the designation of contemplation; here, the external discloses contemplation, concealing the designation of having. Thus it is explained in treatises. 2. Not having the perception of form internally, observing form externally. Anticipating signs of death on one's own body—signs of being eaten by worms, burned by fire, and decomposed—is called internal absence. Contemplating external form as entirely impure. These first two are contemplations of impurity. 3. The liberation of the pure sign is the third. Removing the skin and flesh from internal and external forms, one only contemplates the white bones. The previous three are form contemplations; the liberations of infinite space, infinite consciousness, nothingness, and neither-perception-nor-non-perception are four more, totaling seven with the previous. When noble ones attain the concentrations of those four formless realms, they are spoken of as these four liberations. 8. The liberation of cessation is the eighth, referring to the concentration of cessation. These eight liberations should be discussed fully as detailed in separate chapters. Next, contemplating the middling-middling grade: first raising, next analyzing, and finally concluding. In the analysis there are also three parts: 1. Clarifying the cause; 2. From "scented by the fragrance of precepts" onward, the completion of the cause and rebirth; 3. From "when the flower has opened" onward, the benefits attained after rebirth. In the second part, rebirth, first they are welcomed from there. From "the practitioner sees themselves seated on a lotus" onward, this is going from here to be born there. "Passing seven days, the lotus opens" shows the duration of rebirth. Because this is inferior to the previous, it takes seven days for the flower to open. The attainment of benefits is evident. Next, contemplating the middling-lowest grade: also first raising in general, next analyzing, and finally concluding. In the analysis there are also three parts: 1. Clarifying the cause; 2. Completion of the cause and rebirth; 3. Benefits attained after rebirth. In the cause there are two parts: 1. Filially caring for parents and practicing mundane virtues; 2. Hearing a companion praise that land on the verge of death and hearing Dharmākara's forty-eight vows, leading to the joyful desire to be born there. In the second part, rebirth, this person's practice is inferior, so no Buddha comes to welcome them; they are directly reborn. In the third part, the benefits, because this person's practice is inferior, they do not behold the Buddha, but directly hear the Dharma from Avalokiteśvara and Mahāsthāmaprāpta and attain arhatship. From "this is named the middling..." onward concludes the middling-lowest grade specifically. "This is named the middling rank" concludes the middling rank in general. Below, next contemplating the three grades of the lower rank. These should be before the wholesome destinies, their boundaries being difficult to know. Therein, first the three persons are discussed separately, and then a general conclusion is drawn. In the separate discussion, first contemplating the lower-highest rebirth: also first raising in general, next analyzing, and finally concluding. In the analysis there are four parts: 1. Revealing their transgressions and faults. 2. From "when about to die" onward, clarifying their wholesome cause. Hearing the sūtra eradicates sins, and chanting the Buddha's name dispels evil, thereby enabling rebirth. 3. From "at that time, that Buddha sends a transformed buddha" onward, clarifying rebirth. Therein, first the transformed buddha comes to welcome them from there. From "having spoken these words, the practitioner sees..." onward, following the transformation to be born there. "Passing seven times seven days, the lotus opens" reveals the time of rebirth; because the sins are light, the flower opens in seven times seven days. 4. From "when the flower opens, the Greatly Compassionate Avalokiteśvara emits light..." onward, the benefits attained after being born there. Therein, first Avalokiteśvara preaches profound sūtras for them, and later it clarifies that the person hears the Dharma, has faith and understanding, generates the mind, and attains the path. Next, contemplating the lower-middling grade: also first raising in general, next analyzing, and finally concluding. In the analysis there are also four parts: 1. Revealing their sins. 2. From "such a sinful person, due to evil karma..." onward, clarifying their wholesome cause; by hearing of the Buddha's virtues and morality, concentration, and so forth, their sinful karma is eradicated. 3. From "the fires of hell transform into a breeze..." onward, clarifying rebirth. Therein, first transformed buddhas come to welcome them. From "like a single thought-moment..." onward, following the transformation to be born there. "The flower opens in six kalpas" reveals the duration of rebirth. This sin is heavier, hence it takes six kalpas to open. 4. From "Avalokiteśvara and Mahāsthāmaprāpta preach the Dharma for them..." onward, the benefits attained after being born there: hearing the Dharma and generating the mind. Next, contemplating the lower-lowest grade: also first raising in general, next analyzing, and finally concluding. In the analysis there are also four parts: 1. Revealing their sins. "Doing unwholesome karma" raises [the subject] in general; the five inexpiable offenses and so forth are specified. The "five inexpiable offenses" are killing one's father, killing one's mother, killing an arhat, causing schism in the Saṃgha, and shedding the blood of a buddha; these are the five inexpiable offenses. Question: As stated in the Larger Sūtra, those guilty of the five inexpiable offenses are not reborn; why then are those guilty of the five inexpiable offenses also reborn here? Explanation: It is because it varies according to the person. If someone has no roots of the path from past lives and currently commits the five inexpiable offenses, there is ultimately no principle of rebirth for them. But if someone previously generated the bodhicitta, even if they encounter conditions and commit the five inexpiable offenses, the four grave offenses, and so forth, they will inevitably generate profound remorse like King Ajātaśatru and others, and they can also attain rebirth. This is even because those in the Mahāyāna wholesome destinies might commit the five inexpiable offenses, the four grave offenses, and the sin of slandering the Dharma. The names and meanings of the ten unwholesome deeds are fully listed above. "Possessing unwholesomeness" means possessing the four grave offenses and so forth. This first section reveals their sinful karma. 2. From "such a sinful person, due to evil karma, should fall..." onward clarifies their wholesome cause. Therein are two parts: first, contrarily raising their failing; second, from "a good friend tells..." onward, directly revealing their gain. In the failing there are two phrases: 1. Due to evil karma they should fall into hell; 2. From "on the verge of death..." onward, the good friend instructs them, but they are not at leisure to be mindful of the Buddha. Huang means leisure (xia); having no leisure to be mindful of the Buddha, it is therefore called buhuang. In the gain there are two phrases: 1. The good friend instructs and encourages them to recite that Buddha's name, fulfilling ten recitations; 2. Because of reciting the Buddha's name, thought-moment by thought-moment, the sins of eighty billion kalpas of birth-and-death are eliminated. This is the second section, clarifying their wholesome cause. 3. From "after life ends, seeing a golden flower..." onward, riding on goodness to attain rebirth. Therein, first clarifying seeing the lotus, next attaining rebirth, and later revealing being born there. "The flower opens in twelve great kalpas": this sin is extremely grave, hence it only opens after twelve kalpas. 4. From "Avalokiteśvara and Mahāsthāmaprāpta, with great compassion..." onward, the benefits attained after rebirth. The general conclusion is self-evident. The above has broadly taught the three kinds of pure karma and the sixteen correct contemplations; below clarifies the benefits of the teaching. The benefits are threefold: 1. Vaidehī together with the five hundred maidservants behold the Buddha and bodhisattvas of the Land of Peace and Joy, attaining the patience of non-arising of phenomena. 2. The five hundred maidservants generate the bodhicitta and aspire to be born in that land, and the Buddha declares that all will be reborn. 3. The devas generate the bodhicitta. This concludes the essential discourse.