觀無量壽經義疏 1.8

In the latter ten contemplations, the text is divided into four sections: first, the Buddha addresses Ānanda and Vaidehī, commanding them to listen and promising to speak, and distinguishing his exhortation to transmit and uphold [the teaching]; second, because the Buddha exhorts Vaidehī to seek to see [that realm], he causes that Buddha and the bodhisattvas to appear together; third, because of that contemplation, Vaidehī performs obeisance, gratefully acknowledges the Buddha's power, and makes an inquiry and request on behalf of living beings; fourth, because of her request, the Tathāgata speaks the teachings on the latter ten contemplations for them. Within the former [first section], there are three clauses: first, addressing the two persons, he commands them to listen and exhorts them to reflect; second, he promises to expound [the teaching]—as for the "method of removing suffering," because sins are eradicated through contemplation, abandoning this [world] and being born in that [land] is called the "method of removing suffering"; third, he exhorts them to uphold it and exhorts them to speak it. In the second section: first, it initially explains the appearance of that Buddha and the bodhisattvas; afterward, it explains that the majestic light displayed is peerless. In the third section: first, it explains that Vaidehī performs obeisance as a result of seeing; next, she gratefully acknowledges the Buddha's power by which something has presently been beheld; afterward, she makes a request on behalf of living beings. The text is clear and can be understood. Fourth, within the Buddha's speaking of the remaining ten contemplations, they are grouped into four [categories]: first, five [contemplations] are a section of contemplations of the Buddha and bodhisattvas; next, there is one gate of contemplation of one's own rebirth; next, one again explains contemplation of the Buddha and bodhisattvas; the latter three explain contemplations of rebirth by others. Within the first five: the initial one gate constitutes the contemplation of the Buddha's seat; the next one constitutes the contemplation of the three images of that Buddha and two bodhisattvas; the latter three constitute the contemplation of the true bodies of that Buddha and two bodhisattvas. Within the contemplation of the initial seat, the text is divided into six: first, it distinguishes the marks of the contemplation; second, from "This is" downward, it concludes; third, from "Ānanda" downward, it distinguishes and clarifies the causes by which this seat comes to be formed, namely, that it is formed through the power of Dharmākara's vows; fourth, from "If you wish" downward, it re-elucidates the protocol for contemplation; fifth, from "When this visualization is accomplished" downward, it explains the benefits of the contemplation; sixth, from "To practice this" downward, it distinguishes whether the contemplation is errant or correct. The text is all understandable. Within the contemplation of the images, the text is divided into four: first, it distinguishes the marks of the contemplation; second, from "Let it be accordant with the sūtras" downward, it explains whether the contemplation is errant or correct; third, from "This is" downward, it concludes; fourth, from "Engaging in this" downward, it explains the benefits of the contemplation. Within the first [of these four], there are again four parts: first, a concise contemplation, contemplating only the images of one Buddha and two bodhisattvas; second, from "When this visualization is accomplished" downward, it explains the marks of accomplishing the contemplation; third, from "Under each tree" downward, it explains its extensive contemplation, contemplating that beneath all the trees there is an image of one Buddha and two bodhisattvas; fourth, from "When these marks are accomplished" downward, it returns to elucidating the marks of accomplishment. Within the initial concise [contemplation], one first contemplates the Buddha's image, and afterward one clarifies observing the images of the two bodhisattvas. Within the contemplation of the Buddha's image, it first exhorts the contemplation of the Buddha as represented by the Buddha['s image]; afterward, one directly contemplates the image. Regarding the exhortation to contemplate the Buddha, one should first explain the meaning of the three Buddhas, and only then explain the text. The doctrine is as in the separate chapter. What is contemplated here is the transformation body. In the text there are three parts: first, concluding the preceding and giving rise to what follows so as to introduce it, seeing the previous matter having ended, one should next visualize the Buddha; second, from "Wherefore?" downward, it explains the reason for the exhortation; third, from "Therefore, one should single-mindedly be mindful" downward, it concludes by exhorting observation. In the second section, "wherefore?" raises a question to introduce [the explanation]. The Buddha's body transcends ordinary sentiment; as for why he exhorts visualization, below it is explained in response. The body of the dharma realm of the Buddha enters into the minds of all sentient beings, and therefore he exhorts them to visualize it. From "Therefore" downward, it explains the mind visualizing the Buddha, which constitutes the aforementioned sense that the Buddha enters into the minds of sentient beings. Therein are four clauses: first, it explains that the mind is the Buddha. Saying "Therefore" continues from what precedes and elucidates what follows: because this Dharma body of the Buddha enters into the minds of all sentient beings, when the mind visualizes the Buddha, this mind is precisely the marks and signs of all Buddhas; second, it explains that the mind becomes the Buddha, fulfilling the preceding "the mind is"; third, "this mind is the Buddha" concludes the first clause above; fourth, "the all-encompassing knowledge of all Buddhas is born from mental visualization" concludes the second above. What is called "becoming"? What is called "being"? Two meanings are differentiated: first, differentiating in terms of the beginning and end of the contemplation of the Buddha, beginning to practice is called "becoming," and final accomplishment is "being"; second, differentiating in terms of the present and future, the Dharma body of all Buddhas is of the same essence as oneself, so when presently contemplating the Buddha, what appears in the mind is precisely the essence of the Dharma body of all Buddhas, which is called "this mind is the Buddha"; with regard to one's own future fruit, because one is born in that [land] through contemplation, it is called "this mind becomes the Buddha." What precedes is the second part: explaining the reason for the exhortation. From here down is the third part: concluding by exhorting observation. Saying "Therefore" means: because this Dharma body of the Buddha enters into the minds of all sentient beings, one should single-mindedly focus the mind and contemplate that Amitābha Buddha. The Buddha's titles are immeasurable; here four are briefly cited: "Buddha" is the title Buddha, the meaning of which is as explained before. "Tathāgata" is the title Tathāgata: he rides the path of true suchness to come and realize correct awakening, and therefore is called Tathāgata. "Arhat" is translated as "one worthy of offerings"; because the Buddha is fully equipped with wisdom and abandonment, it is fitting that he be made offerings to, and thus he is called "one worthy of offerings." In foreign languages, three names are interchangeable: first, arhat, translated here as "worthy of offerings"; second, arhan, translated here as "unborn," also translated as "unattached"; third, aruhan, translated here as "slayer of the foe." Here the first meaning is cited. "Samyaksaṃbuddha" is translated into Chinese as "correct, true, and fully awakened." The word sam- means correct, -yak- means true, sam- again means correct, and buddha means awakened. The above exhorts contemplating the Buddha, as represented by the image. From "Those who visualize that Buddha should first visualize the image" downward, it directly exhorts contemplating the image; the text is clear and recognizable. The preceding contemplated the Buddha's image; next it observes the images of the two bodhisattvas: first providing two seats, and afterward directly observing the images of the two bodhisattvas. The preceding passage is its concise contemplation. The rest is as explained before; the text is clear and can be understood. In the contemplation of the Buddha's body, there are four distinct parts: first, concluding the preceding and giving rise to what follows; second, extensively distinguishing the visualization; third, from "This is" downward, concluding; fourth, distinguishing whether the contemplation is errant or correct. In the second section, the text again has four parts: first, extensively distinguishing the marks of contemplation; second, from "Those who see this matter instantly see the ten directions" downward, explaining the benefits of the contemplation; third, from "Contemplating the Buddha of Immeasurable Life from a single mark or sign" downward, re-distinguishing the doctrine of contemplation; fourth, from "Seeing the Buddha of Immeasurable Life, one instantly sees the ten directions" downward, re-distinguishing the benefits. In the first part, it first differentiates individually, and from "[His light] gathers in and never forsakes sentient beings who are mindful of the Buddha" downward, it generally concludes with an exhortation. In the former part there are three items: first, contemplating the color of the Buddha's body; second, from "The Buddha's height is" downward, contemplating its size; third, from "Within the circular radiance" downward, contemplating its quantity. The first section can be understood. In contemplating size, there are five distinct clauses: first, contemplating the size of the body, whose height is sixty myriad kotis of nayutas of Ganges sands of yojanas.

Second, citing the size of the mark of the white curl of hair to be like Sumeru: Sumeru has a height of 3,360,000 li, and its breadth and width are also like this; that Buddha's mark of height surpasses this by five times. Third, the eyes in size are like the four great oceans. If one evaluates his body based on this size of the white curl of hair and eyes, the measure of the body would be too tall; if one evaluates his white curl of hair and eyes based on the body, their measure would be too small. How is this so? Generally, when an ordinary person's body is five feet, their eyes are one inch; the body is no more than fifty or sixty times the length of the eyes, and this should also be so for a Buddha. Amitāyus's eyes are like the four great oceans, one ocean being 80,000 yojanas in breadth and width, and the four oceans together amounting to 336,000 yojanas; if the body surpasses his eyes by fifty or sixty times, even if maximally estimated it would not exceed a hundred times, on what basis could the Buddha's body reach sixty times ten thousand nayutas of Ganges sands of yojanas? If the body is determined based on the eyes, it would properly be sixty times ten thousand nayutas of yojanas in length. The mention of 'Ganges sands' was perhaps placed erroneously by the translator. If the body were truly sixty times one hundred thousand nayutas of yojanas in length, the white curl of hair and eyes would be extremely small, which must also be an error of the transmitter. The physical size of Guanyin and Shizhi, judged against the Buddha's physical size, remains unfixed in length. Fourth, the size of the body's light: the light of each single pore of hair is like Mount Sumeru. Fifth, the size of the halo: it is like a billion trichiliocosms. Within the third section explaining quantity, there are five clauses: first, explaining the quantity of transformation buddhas within the light: within the halo there are a billion nayutas of Ganges sands of transformation buddhas; second, the quantity of attendants: each transformation buddha has countless bodhisattvas as attendants; third, explaining the quantity of marks: there are 84,000 marks; fourth, explaining the quantity of signs: each of those marks has 84,000 signs; fifth, explaining the quantity of rays of light: on each sign there are 84,000 rays of light. The above has been the specific contemplation; from 'sentient beings who are mindful of the Buddha' onward, it concludes and exhorts in general. 'Embracing and never abandoning sentient beings who are mindful of the Buddha; the light, marks and signs, as well as the transformation bodies cannot be fully described'—this concludes in order to reveal their abundance. 'One should simply keep in mind,' etc., are words of exhortation. This completes the first section. Next, the second explains the benefits of contemplation. Herein there are three: first, explaining that obtaining the sight of Amitābha Buddha is immediately obtaining the sight of the bodies of all buddhas; second, explaining that obtaining the sight of Amitābha Buddha's body is immediately seeing the Buddha's mind; third, concluding by exhorting contemplation. Within the first, there are three clauses: first, explaining that seeing the aforementioned forms and marks of Amitābha Buddha's body is immediately seeing all the buddhas of the ten directions. The essence of all buddhas is identical; therefore, through seeing one, one immediately sees all. Second, explaining that because of seeing all buddhas, one immediately attains the full contemplation-of-the-Buddha samādhi. Third, from 'to practice this contemplation' onward, concluding to show the benefits. Within the second section, there are also three clauses: first, explaining that seeing the body is immediately seeing the Buddha's mind. The body arises from the mind; therefore, through seeing the body one immediately sees the mind. Furthermore, through seeing the body, mental conceptualization becomes increasingly clear; therefore, one immediately sees the mind. Second, from 'the Buddha's mind is great compassion' onward, distinguishing the characteristics of the Buddha's mind, namely that unconditioned compassion universally embraces sentient beings. However, the mind of compassion can be great or small: grasping conditions and making discriminations is termed 'small'; when mental conceptualizations are utterly extinguished yet benefits are naturally manifested for sentient beings without discrimination, this is designated 'great.' Within the small, there are three: first, conditioned by sentient beings. Conditioning upon sentient beings, one wishes to bestow joy upon them and wishes to eradicate their suffering. Second, conditioned by phenomena. Contemplating that sentient beings lack self and lack person, consisting merely of the phenomena and factors of the arising and ceasing of the five aggregates, one practices compassion. Since there is no self and no person, how can one practice compassion? As the Vimalakīrti states: 'Reflecting to oneself: to explain such Dharma for the sake of beings is therefore called compassion.' Furthermore, reflecting that sentient beings are delusionally entangled by self and person, which is deeply lamentable, one therefore practices compassion. Since there are no sentient beings, for whom does one explain the Dharma? Who is reflected upon as being entangled by self? When the sūtra says there are none, it merely means there is no human nature; it does not mean there are no illusory, nominally designated sentient beings. Therefore one may explain it for them and reflect upon their being bound. Third, unconditioned. Contemplating that the aggregates are empty, quiescent, and originally nonexistent, one practices compassion. Since phenomena do not exist, how can one practice compassion? There are also two meanings: first, reflecting on explaining such Dharma for beings is immediately to bestow the ultimate truth's joy upon people; therefore it is called compassion. Second, reflecting that sentient beings are delusionally entangled by existing phenomena, which is deeply lamentable, one therefore practices compassion. Since phenomena do not exist, where are there people for whom to explain it? The explanation says: based on that bodhisattva's own mind, they truly see neither person nor phenomena; because they do not see phenomena, there is nothing spoken; because they do not see persons, there is no one to whom to speak. Therefore the sūtra states: 'In the impartial realm of phenomena, the Buddha does not deliver sentient beings.' Based on those sentient beings looking toward the bodhisattva: apart from sentient beings there is distinctively a bodhisattva; hearing that bodhisattva explain the absence of person and phenomena, relinquishing delusion and tallying with reality, they become identical with what [the bodhisattva] attained, and thus say that the bodhisattva explains the Dharma for beings. Therefore the sūtra states: 'Sentient beings forcibly discriminate, saying that the Buddha delivers sentient beings.' These previous three kinds of conditioned contemplations and cultivations are collectively called 'small.' The great immeasurable mind also has three kinds: first, conditioned by sentient beings. With no mind grasping upon any sentient beings, benefits are naturally manifested for sentient beings. Therefore the Nirvāṇa states: 'I truly do not go; through the power of the wholesome roots of compassion, sentient beings are caused to see such matters.' Second, conditioned by phenomena. With no mind contemplating phenomena, all phenomena are naturally illuminated everywhere, like the sun shining on objects without discrimination. Third, unconditioned. With no mind contemplating thusness, one naturally abides within the impartial ultimate truth. What is discussed here now is conditioned by sentient beings within the 'great'; therefore it is now stated that one embraces sentient beings with unconditioned compassion. This is the second: distinguishing the characteristics of the Buddha's mind. Third, from 'one who practices this contemplation, upon abandoning this body and [being born in] another' onward, concludes and explains the benefits of contemplation. This is the second: explaining the sight of the Buddha's mind. From 'therefore the wise' onward is the third section: concluding by exhorting contemplation. The above has been the second: explaining the benefits of contemplation. From 'contemplating Amitāyus beginning from a single mark' onward is the third section: reiterating the protocol of contemplation. Fourth, 'seeing Amitāyus Buddha is immediately seeing the immeasurable buddhas of the ten directions,' etc., reiterates the benefits of contemplation. This is the second: extensively distinguishing the features of the contemplation; third, summarizing; fourth, distinguishing right from wrong; the text is clear and intelligible. Next, contemplating Guanyin; the text specifically has six parts: first, connecting the preceding to initiate the following; second, from 'this bodhisattva' onward, extensively revealing the features of the contemplation; third, from 'this is' onward, concluding;

Fourth, from "The Buddha told" onward, the benefits of the contemplation are explained. Fifth, from "If there are" onward, the contemplation ritual is shown once more. Sixth, from "Making this [contemplation]" onward, the mistaken and correct contemplations are distinguished. In the second section, there are ten aspects of contemplation: first, contemplating the bodily marks; second, contemplating the mark of the uṣṇīṣa; third, contemplating the circular halo; fourth, contemplating the jeweled crown; fifth, contemplating the facial marks; sixth, contemplating the white curl mark; seventh, contemplating the necklaces; eighth, contemplating the marks of the hands; ninth, contemplating the marks of the feet; tenth, from "The rest" onward, all other marks are cited together and indicated as identical to those of the previous Buddha. In the first contemplation of the body, one first contemplates the bodily size. Above, that Buddha's body was six hundred thousand koṭis of nayutas of Gaṅgā-sands of yojanas in height; this Bodhisattva's body is eight hundred thousand koṭis of nayutas of Gaṅgā-sands of yojanas in height. Next, one contemplates the body's color: its color is like purple-gold. Contemplating the crown of the head is clear. In contemplating the circular halo, there are distinct three clauses: first, contemplating how many transformed Buddhas are in the light; second, contemplating how many attendants of the transformed Buddhas there are; third, contemplating the light of the form bodies of the transformed Buddhas, in which sentient beings of the five destinies all appear. In contemplating the jeweled crown, one first contemplates the jeweled crown, and next contemplates the size of the transformed Buddhas in the crown. In the fifth section, one contemplates the color of the face as being like Jāmbūnada gold. In contemplating the white curl mark, there are distinct five clauses: first, contemplating the color of the curl as having the colors of the seven treasures; second, contemplating the light of the curl; third, contemplating how many transformed Buddhas are in the light of the white curl mark; fourth, contemplating how many attendants of the transformed Buddhas there are; fifth, contemplating the supernormal transformations manifested by the transformed Buddhas. From "Manifesting sovereign mastery and filling the worlds of the ten directions" onward, contemplating the necklaces, hands, feet, and so forth is clear from the text. The remainder is a general conclusion. The benefits of contemplation, contemplation ritual, and mistaken versus correct contemplation are also clear from the text. In the contemplation of Shizhi, the text has five distinct parts: first, a general introduction; second, explaining the aspects of the contemplation; third, a general conclusion of it; fourth, from "Eradicates countless" onward, explaining the benefits of the contemplation; fifth, from "When this contemplation is accomplished" onward, a general conclusion on the meaning of accomplishing both contemplations of Guanyin and Mahāsthāmaprāpta. In the second section, the text has seven distinct parts: first, contemplating the bodily marks; second, contemplating the jeweled crown; third, contemplating the fleshy protuberance; fourth, contemplating the treasure vase; fifth, from "All the rest" onward, citing the remaining marks together as identical to Guanyin's; sixth, from "When walking" onward, contemplating the marks of his walking; seventh, from "When sitting" onward, contemplating the marks of his sitting. In the first contemplation, one first contemplates the bodily size as being like Avalokiteśvara's, and next contemplates the bodily light. Within that, first, one contemplates the breadth and narrowness of the bodily light. Second, from "Those with karmic affinity" onward, the benefits of the light are explained. There are four: first, anyone with affinity sees the light of a single pore of this Bodhisattva and thereby sees all the lights of the Buddhas of the ten directions. Because this Bodhisattva is identical in substance with the Dharma body of all Buddhas, seeing this light is seeing the light of all Buddhas. Second, from "Therefore" onward, his name is praised and concluded, being named Boundless Light. Third, from "Wisdom" onward, the benefits of the light are explained: it illuminates sentient beings, enabling them to abandon the three destinies and attain supreme Buddhic power. Fourth, his name is praised and concluded, being named Mahāsthāmaprāpta. The next five are clear. In contemplating the marks of his sitting, first, when seated, everything trembles and shakes; next, it explains that through countless divided bodies, all Buddhas, Guanyin, and Shizhi gather like clouds to expound the wondrous Dharma. The above was the second [part], extensively explaining the aspects of contemplation. The third is the general conclusion; the fourth is the contemplation's benefits; the fifth is the general conclusion on the meaning of accomplishing both contemplations of Guanyin and Shizhi—all are clear from the text. These two depend on each other, which is why they are now concluded together. The above was one part on the contemplation of the Buddhas and Bodhisattvas. Next is one gate on the contemplation of one's own rebirth. Within it are five parts: first, the visualization of rebirth; second, from "Together with twelve" onward, explaining the contemplation ritual; third, from "Seeing this" onward, revealing the measure of accomplishment; fourth, a general conclusion of it; fifth, explaining the benefits of contemplation, in that transformed Buddhas and Bodhisattvas constantly arrive at that place. The first has seven parts: first, the visualization of rebirth; second, the visualization of sitting cross-legged within the lotus; third, the visualization of the lotus closing; fourth, the visualization of the lotus opening; fifth, the visualization of various lights coming to illuminate the body when the lotus flower opens; sixth, the visualization of the eyes opening; seventh, the visualization of seeing the Buddha and Bodhisattvas and hearing the Dharma. The rest are all clear. Next is one gate, which once again explains the contemplation of the Buddha and Bodhisattvas. Why is it necessary to repeat it? Because ordinary and inferior persons cannot reach the contemplation of the Buddha and Bodhisattvas explained earlier, here it repeats the teaching to instruct ordinary people to contemplate. Within it, it first explains and then concludes in general. Within the explanation, it first explains contemplating the Buddha's body, and next contemplates the Bodhisattvas. Contemplating the Buddha has six parts: first, directly instructing one to contemplate the sixteen-foot image above the pond water. The image represents that Buddha, and the pond water represents that lapis lazuli ground. Second, from "As previously" onward, explaining the reason why one must be instructed to contemplate the image. As stated earlier, the Buddha's body is boundless and beyond the reach of ordinary people, so one is instructed to contemplate the image. Third, from "However, that" onward, explaining that when ordinary persons contemplate it, they will definitely achieve it, giving rise to people's desire to practice. Due to that Tathāgata's original vow power, those who contemplate will definitely succeed. Fourth, from "Merely visualizing" onward, explaining that the contemplation has many benefits, encouraging people to contemplate. Merely contemplating the image yields immeasurable merit, how much more so the Buddha's body itself! Fifth, from "Amitāyus" onward, explaining that whether the object of contemplation is large or small, both are the Buddha's body, brushing away doubts among the assembly and giving rise to people's attitude of veneration. What doubts would the assembly have? Earlier they heard that the Buddha's body is vast and boundless; now, hearing of contemplating a small one, they might doubt that it is the Buddha's body and fail to respect the small. Therefore it must be cleared away, making it clear that both are the Buddha, generating an attitude of veneration. Sixth, from "That which is manifested" onward, explaining that although the manifested size differs, the marks and signs of the form body are no different from the previous, preventing people from holding divergent views. When people hear that both large and small are the Buddha's body, they might think that creating different marks would also be suitable for contemplation, so it states that it is as before, preventing such divergent views. Next is the contemplation of the Bodhisattvas. Therein, it first explains that Avalokiteśvara and Mahāsthāmaprāpta have bodies identical to sentient beings everywhere and are difficult to distinguish. From "Merely contemplate" onward, it instructs people how to distinguish them: merely by contemplating the marks of their heads, one knows the distinction between the two. This is contemplating the head, not the hands or feet. On Avalokiteśvara's crown is a transformed Buddha; on Mahāsthāmaprāpta's crown is a treasure vase. Therefore, by contemplating the two heads, one easily knows the difference. "These two Bodhisattvas assist Amitāyus" highlights that these two Bodhisattvas' assistance in conversion brings abundant benefits, causing people to definitely contemplate them. Below is the general conclusion. Because this Buddha and these Bodhisattvas are contemplated together, it is called "miscellaneous." The following three contemplations are combined into one section, which is the contemplation of others' rebirth, contemplating the marks of rebirth in the nine grades of other people. Why is this contemplated?

In order to cause worldly people to know the hierarchy and distinctions of karma leading to rebirth [there], and to cultivate [it] and attain rebirth, he therefore encourages contemplation. Herein, first distinction is made through six sections, and afterwards the text is explained. The six sections are: first, determining the categories of persons; second, discerning their causes; third, clarifying the differences in seeing the Buddha at the time of departure; fourth, clarifying the distinctions at the time of arriving and being born there; fifth, demonstrating the differences in the benefits gained upon rebirth there; sixth, interpreting and reconciling the sūtras and treatises. First, regarding determining the persons: roughly divided, there are three; finely divided, there are nine. Regarding the rough division into three, they are called the superior, intermediate, and inferior. Among people of the Great Vehicle, those from the lineage-nature (gotra) and above are called the superior grade; among people of the Lesser Vehicle, from ordinary beings up to the noble ones, those who uphold the precepts without transgression are called the intermediate grade; among people of the Great Vehicle, external ordinary beings who have transgressions are called the inferior grade. Regarding the fine division into nine: the superior grade has three, namely, superior-superior, superior-intermediate, and superior-inferior. Among people of the Great Vehicle, those of the fourth bhūmi and above are called the superior-superior; upon rebirth there they immediately attain the forbearance of the non-arising of phenomena (anutpattikadharmakṣānti), which is the stage of non-arising. In actual truth, among them there are also those who attain non-arising after a long time, but the sūtra says "immediately attain" speaking in terms of the preeminent. Bodhisattvas of the first, second, and third bhūmis endowed with the forbearance of faith are called the superior-intermediate, because the sūtra explains that upon rebirth there, after passing one small kalpa, they attain non-arising. In actual truth, among them there are also those who attain it in two kalpas or three kalpas, but the sūtra says "one kalpa" speaking in terms of the proximate. Question: The Bodhisattvabhūmi (*Di chi) says that from the first bhūmi one must pass one great asaṃkhyeya kalpa before reaching the eighth bhūmi; why does this sūtra say that in one small kalpa one immediately attains non-arising? The explanation has three meanings: First, the temporal kalpas are different. As the Avataṃsaka states: "One kalpa in the Sahā world equals one day and one night of Amitāyus; one kalpa therein equals immeasurable, boundless asaṃkhyeya kalpas of this Sahā world." The Bodhisattvabhūmi is based on this [Sahā reckoning], and therefore says one great asaṃkhyeya kalpa before reaching the eighth bhūmi. The Contemplation Sūtra speaks in terms of the long kalpas of that realm of Amitābha, and therefore says that in one kalpa one attains the forbearance of non-arising. Second, the points of departure differ. What the Bodhisattvabhūmi explains as one great asaṃkhyeya reaching the eighth bhūmi refers to departing from the first bhūmi. What the Contemplation Sūtra speaks of as passing one small kalpa to arrive at non-arising is said in terms of the culminating stage within the forbearance of faith; the culmination of the forbearance of faith is in the third bhūmi. If speaking in terms of the first bhūmi, it is not only in one kalpa that one can attain non-arising. Third, the stages arrived at are distinct. What the Bodhisattvabhūmi explains as one great asaṃkhyeya arrives at the eighth bhūmi; what the Contemplation Sūtra discusses as passing one small kalpa to attain non-arising arrives at the seventh bhūmi, because the initial attainment of non-arising is on the seventh bhūmi. Such is the superior-intermediate. Those of the lineage-nature (gotra) and the stage of resolute conduct (adhimukticaryābhūmi) are called the superior-inferior, because the sūtra explains that this person, after passing three small kalpas, attains the clarity of the hundred dharmas and arrives at the first bhūmi. Question: The Bodhisattvabhūmi says that from the lineage-nature, it takes one great asaṃkhyeya before reaching the first bhūmi; why does the Contemplation Sūtra say that after three small kalpas one already reaches the first bhūmi? Explanation: It is because the temporal kalpas are different. The Bodhisattvabhūmi is based on the short kalpas of this Sahā world, saying one great asaṃkhyeya kalpa before reaching the first bhūmi; the Contemplation Sūtra takes the long kalpas of that [realm of] Amitābha, and therefore says that in three kalpas one can reach the first bhūmi. Question: The Bodhisattvabhūmi says that from the lineage-nature to the first bhūmi one passes one great asaṃkhyeya kalpa, and from the first bhūmi to the eighth bhūmi one also passes one great asaṃkhyeya kalpa. Now why does this [sūtra] proclaim that the superior-intermediate passes one small kalpa and immediately attains non-arising, while proclaiming that the superior-inferior passes three small kalpas before reaching the first bhūmi? In actual truth they are equal, but they are presented with varying emphases. What was previously said—that the superior-intermediate passes one small kalpa to attain the forbearance of non-arising—is stated with reference to the final point of the forbearance of faith. What is said of the superior-inferior—passing three small kalpas to reach the first bhūmi—is stated with reference to the initial point of the forbearance of subduing [afflictions]. This is one variation of emphasis. Furthermore, what was previously proclaimed—passing one small kalpa to attain non-arising—is viewed with respect to the inception of non-arising on the seventh bhūmi, not reaching beyond it. What is said later—three kalpas to reach the first bhūmi—arrives beyond that stage. This is a second variation of emphasis. The demarcations of the three persons of the superior grade are roughly thus. The intermediate grade also has three, namely, intermediate-superior, intermediate-intermediate, and intermediate-inferior; what are their demarcations? Among people of the Lesser Vehicle, those of the prior three fruits are called the intermediate-superior, because upon rebirth there they immediately attain arhatship. In actual truth, among them there are also those who attain arhatship after a long time, but the sūtra says "immediately attain" speaking in terms of the preeminent. Question: Do arhats take rebirth or not? This sūtra does not say, because arhats do not take rebirth anymore. Question: Nāgārjuna says that arhats also take rebirth in the pure land, for his text states: "There is a marvelous pure land beyond the three realms, devoid of the name of afflictions; those arhats shall be born therein and hear the Lotus Sūtra." Why would they not take rebirth? The explanation has two meanings: First, it is explained in terms of the śrāvakas who are foolish regarding the Dharma. Clinging to the lesser and confused about the great is called 'foolish regarding the Dharma'; these persons foolish regarding the Dharma abandon their present aggregate-form without immediately receiving a body, entering the extinction without remainder for inconceivable kalpas; in the future, after nirvāṇa without remainder, when thought arises in their minds, only then do they receive a body in a pure land and hear the Dharma. Nāgārjuna speaks of being born in the pure land on the basis of the culmination, whereas this sūtra speaks on the basis of the inception, and therefore does not speak of being born [there]. Second, it is explained in terms of those who are not foolish regarding the Dharma. Among arhats, understanding the lesser and knowing the great is named 'not foolish regarding the Dharma'; when such persons die, they immediately receive a body in a pure land and hear the sūtra, but this does not apply to all. What does this mean? Lands have the coarse and the marvelous; coarse places mix the lesser, while marvelous places have only the great. Furthermore, coarse lands generally have ordinary beings of fragmented life-cycles reborn [there], whereas marvelous lands have only noble ones of transformationally-modified life-cycles. Amitābha's buddha-land is the coarse among pure lands; there are further marvelous lands, which this sūtra does not discuss, but the Avataṃsaka explains in detail. Those arhats who are not foolish regarding the Dharma, having exhausted the bond of attachment and single-mindedly seeking the great, are born in marvelous lands and are not born in coarse lands. Nāgārjuna relies on the marvelous, and therefore says that arhats shall be born in the pure land. Thus his text states: "There is a marvelous pure land beyond the three realms, devoid of the name of afflictions, where arhats shall be born." The Contemplation Sūtra relies on the coarse, and therefore does not speak of their being born [there]; for this reason, it speaks exclusively of persons of the prior three fruits as the intermediate-superior. Prior to the path of seeing, both internal and external ordinary beings who strictly uphold the pure precepts and seek liberation are called the intermediate-intermediate. For the sūtra says: "Reborn there, after seven days they hear the Dharma and attain srotāpanna; after half a kalpa, they attain arhatship." In actual truth, among them there are also those who hear the Dharma and attain the fruits after a long time, but the sūtra says "seven days" and "half a kalpa" speaking in terms of the preeminent. Worldly ordinary beings prior to the path of seeing who cultivate other worldly merit and seek liberation are called the intermediate-inferior, because the sūtra says: "Reborn there, after passing one small kalpa they attain arhatship." In actual truth, among them there are also those who attain arhatship after many kalpas, but the sūtra speaks in terms of the preeminent. The intermediate grade is thus.

The inferior grade also has three, namely, inferior-superior, inferior-intermediate, and inferior-inferior. Among those beginners in the Great Vehicle, they are divided into three grades according to the gravity of their transgressions. Not yet having attained stages of the path, their distinctions of rank are difficult to discern. The distinctions among persons are thus. This finishes the first section.