觀無量壽經義疏 1.4

English (machine translation) 1.4

Language: English

1.4.1

From here below is the second [major section]: explaining the main body [of the sūtra]. The text divides into four: 1. Vaidehī's general request; 2. from "At that time, the World-Honoured One emitted from between his eyebrows…" below, the Buddha's general manifestation; 3. from "Vaidehī addressed the Buddha: 'Although these buddha-lands are pure…'" below, Vaidehī's specific request; 4. from "At that time, the World-Honoured One then smiled…" below, the Tathāgata's specific revelation. Within the first there are four [parts]: 1. seeking rebirth in a pure land; 2. from "I take no delight in this turbid and evil world of Jambudvīpa" below, explaining her revulsion toward the defiled land; 3. from "Now, facing the World-Honoured One, I throw my five limbs to the ground" below, in contrast to what she previously reviled, repenting to extinguish evil causes; 4. from "I only pray that the Sun of the Buddha teach me…" below, in contrast to what she previously rejoiced in, asking about good causes. Within the first, "I only pray" is an expression of dedicated seeking. With a dedicated mind she seeks the Buddha; hence it is said, "I only pray." "A place of no sorrow" directly clarifies what is sought. A pure land is peaceful and comfortable, so it is called "a place of no sorrow." "Where I should be reborn" explains the purpose of the seeking. In the second, explaining her revulsion, "I take no delight in this turbid and evil world of Jambudvīpa" generally clarifies what is reviled. Taking no delight in Jambudvīpa constitutes one heading, clarifying revulsion toward the suffering of malice and harm among humans. Taking no delight in the turbid and evil constitutes another heading, clarifying revulsion toward the suffering of the evil destinies in the Sahā [world]. From "This turbid and evil…" below, specifically clarifying what is reviled, it again explains the preceding two. From the beginning up to "abounding in assemblies of the unwholesome," it reveals the preceding lack of delight in the turbid and evil world. Clarifying that it possesses the retribution of suffering in the three paths, she therefore does not take delight in this turbid and evil place. Repeating the "turbid and evil world" from the preceding general statement points to this Sahā [world] as a turbid and evil place. "Full of hells, beasts, and hungry ghosts" clarifies that it has the retributions of the three evil destinies. "Hell" is called niraya in foreign tongues. The Za xin explains: "Because it is not delightful, it is called hell." The Dichi explains: "Exceedingly abominable, it is called niraya." These both explain it with reference to the mind of revulsion, not its actual manifestation. Discussing it according to its actual manifestation: a subterranean prison is the place where those sinners receive retribution, so it is called "hell." As for "beasts": the Za xin explains: "Because they walk horizontally, they are called beasts." This merely distinguishes their appearance; it does not explain the meaning of the name. What is the meaning of the name? It is derived from the master's keeping and rearing them: worldly people either drive them for labour or raise and feed them to eat them; therefore they are called "beasts" (reared lives). As for "hungry ghosts": the Za xin explains: "Because they crave much, they are called hungry ghosts." This also merely distinguishes their appearance; it does not explain the meaning of the name. As for the correct explanation of the meaning of the name: hunger and thirst are called "hungry"; being timid and fearful is designated as "ghost." The three thousand realms alike have these evils; hence it is said, "full of." "Abounding in assemblies of the unwholesome" refers to the causes of the evil destinies. Because there is no one who does not give rise to them, they are called "abounding"; furthermore, because they are constantly active, they are also called "abounding." Killing, stealing, sexual misconduct, and the like violate principle and harm beings, and are spoken of as "unwholesome." Gathering and accumulating is called an "assembly." Because this turbid world fully possesses these aforementioned unwholesome causes and effects, she takes no delight in it. "May I in the future not hear evil voices and not see evil people" reveals the preceding lack of delight in Jambudvīpa. Because Jambudvīpa has these evil actions and these evil people, she takes no delight in it. When past-life sinful deeds encounter evil people today, the names of those sinful deeds are called "evil voices." "May I not hear them": she does not even wish to hear them, much less commit them again and encounter them in the future. Sentient beings such as Ajātaśatru who commit rebellious acts are called "evil people"; she wishes never to see them again. Alternatively, the sins committed by such as Ajātaśatru are called "evil." The names of evil rebellion are called "evil voices." "May I not hear them": she does not even wish to hear them, much less encounter them. Those who commit rebellion are called "evil people"; she wishes never to see them. This is the second [part], explaining what she herself reviles. From here below is the third [part]: in contrast to what she previously reviled, repenting to extinguish evil causes. "Now, facing the World-Honoured One, I throw my five limbs to the ground" clarifies the expedient means of repentance. Both hands, both feet, and the crown of the head are the five limbs. Performing reverence with the five wheels is simply the natural rule of veneration; hence it says, "throw to the ground." "Beseeching for pity and repenting" directly clarifies the repentance. Seeking the Buddha's pity to permit her repentance and apology, it says "beseeching for pity." Chanmo (kṣama) is a barbarian word, translated here as "repenting of faults." Expressing both the barbarian and the Chinese together, it is called "repenting" (chanhui). When did that Vaidehī commit sin, that she now seeks repentance? It means: by what circumstance in past lives does Vaidehī know that she has transgressions and sins, so that she now seeks repentance? It is explained: Vaidehī in this life bore an evil son, on whose account she was imprisoned. Examining the cause by the effect makes clear that in the past she had sins. Fearing that these sinful karmas have not been fully repaid in the present and that she must suffer them further in the future, she must repent and extinguish them. From here below is the fourth [part]: in contrast to what she previously rejoiced in, asking about good causes. "I only pray that the Sun of the Buddha" expresses what she seeks. The Buddha can destroy the darkness of sentient beings' ignorance just as the sun dispels darkness; hence he is called the "Sun of the Buddha." "Teach me to contemplate the place of pure karma" directly clarifies what is requested. Other wondrous buddha-lands are the destination of pure goodness; therefore they are called "places of pure karma." Concerning these places of pure karma, she prays: teach me to contemplate them. From here below is the second [major section]: the Tathāgata responds to her request by generally manifesting for her, generally manifesting all buddha-lands. Within this, first he "emitted light from between his eyebrows." Between the Tathāgata's eyebrows there is a single hair, white as a conch-shell or snow, fifteen feet long and five inches in circumference, hollow inside like a lapis lazuli tube, curling gracefully to the right. Now, from this mark he emits bright light. Next it clarifies that the light emitted illuminates measureless lands, and returning, gathers at the Buddha's crown to transform into a golden platform. Afterward it clarifies that within the platform he extensively manifests the various lands, causing Vaidehī to see them. Question: Vaidehī rejoices in being born in Sukhāvatī; why did he not simply manifest that land directly for her, instead of generally manifesting [all of them]? [Answer:] If he did not generally manifest them, there would be no way to show that Amitābha's [land] is supreme, so as to increase her deep delight; therefore he manifested them generally. From here below is the third [major section]: Vaidehī's specific request, specifically requesting Sukhāvatī. "Vaidehī addressed the Buddha: 'Although these buddha-lands are pure and all possess radiance…'" generally acknowledges the preceding manifestations. "I now delight to be born in the World of Utmost Bliss, in the presence of Amitābha Buddha" specifically indicates what she seeks. "I only pray you will teach me to reflect and correctly perceive" asks about its cause. Reflecting and correctly perceiving are distinguished in two approaches: 1. Distinction between concentration and distraction: The lower three pure karmas, pondered with a distracted mind, are called "reflecting"; the sixteen correct contemplations are spoken of as "correctly perceiving." 2. Distinction according to meaning within those sixteen contemplations: The first two contemplations of visualization are called "reflecting"; the fourteen contemplations from the contemplation of the ground onward, cultivated based on samādhi, are spoken of as "correctly perceiving." From here below is the fourth [major section]: the Tathāgata's specific revelation.

1.4.2

Within this there are two: first, his body emits light to benefit the king; second, with his mouth he preaches the Dharma to benefit the lady. In the first of these, it first explains the Buddha's light shining upon the king. The king subsequently attains benefit. The king was previously a srotāpanna, so now he advances to become an anāgāmin. Regarding the benefiting of the lady, first the Buddha preaches for her. From "Having spoken these words, Lady Vaidehī and her five hundred female attendants attained [the tolerance of] non-arising" below, it explains their attainment of benefit. In the former part there are four: first, he briefly shows that the place is not far from here; second, from "You should bind [your thoughts]" below, he generally encourages contemplation; third, from "I shall now broadly preach for you with analogies" below, he reveals the features of what is preached and also reveals the benefits of the preaching; fourth, from "Those who wish to be born in that land should cultivate the three meritorious actions" below, he directly preaches the karma for rebirth. In the first part, "You should know that the Buddha Amitāyus is not far from here": a hundred thousand koṭis of lands is called "not far". In the second section, which generally encourages contemplation, "You should contemplate that land" encourages contemplation of the dependent retribution. "Those whose pure karma is completed" encourages contemplation of the primary retribution. It refers to the Buddhas, bodhisattvas, and the persons of the three grades of rebirth, calling them "those whose karma is completed". In the third section, "I shall now broadly preach for you with various analogies" reveals the features of what has been preached. Below, taking the forms of the sun, water, and so forth in this realm, and also taking the images of Buddhas and bodhisattvas in this realm, to infer and measure that realm, is called "various analogies". From "And cause…" below, it explains the benefits of the preaching. He presently benefits Vaidehī and concurrently benefits other ordinary people; therefore it says, "and also cause all ordinary people who cultivate pure karma to attain rebirth in the West." In the fourth section, the text has two parts: first, he teaches the cultivation of the three kinds of pure karma, the dispersed wholesome [practices], to attain rebirth; second, from "The Buddha told Ānanda" below, he teaches the cultivation of the sixteen correct contemplations, the concentrated wholesome [practices], to attain rebirth. In the former part, first he generally encourages contemplation and cultivation; next, he lists them separately; finally, he concludes with praise. "Those who wish to go to that land should cultivate the three meritorious actions" is the general encouragement. Among the separate [items], the first gate is the Dharma shared with ordinary people; the second is the Dharma shared with the two vehicles; the third is the unshared Dharma of the Great Vehicle. Within the first gate, he first explains performing good deeds. "Filially caring for and serving one's parents, and respecting teachers and elders" is the practice of venerating superiors. "With a compassionate mind, not killing" is the practice of compassion toward inferiors. "Cultivating the ten wholesome deeds" is the practice of cessation. The body eliminating the three evils, the mouth being free from the four faults, and the mind severing the three wickednesses are these ten. As it is extensively explained in a separate chapter, this should be fully discussed there. In the second gate, "taking and upholding the three refuges" is the precept for householders; this also refers to the ten precepts of a śrāmaṇera. The meaning of the three refuges is extensively explained in a separate chapter; this should be fully discussed there. "Being complete in the numerous precepts and not violating proper deportment" refers to the precepts for renunciants. Not violating the four major offenses is called being complete in the numerous precepts. Being free from the remaining minor faults is spoken of as proper deportment. Furthermore, being free from intrinsic transgressions is called being complete in the numerous precepts, referring to being free from all killing, stealing, sexual misconduct, and so forth; being free from the remaining prohibitory transgressions is called not violating proper deportment, referring to being free from all the faults of drinking alcohol and so forth. In the third gate, he first cultivates benefiting oneself and later explains benefiting others. In the preceding benefiting oneself, "giving rise to the aspiration for bodhi" explains giving rise to the vow. Bodhi is the Way; the complete and unobstructed fruition of Buddhahood is spoken of as bodhi. Giving rise to the intention to proceed toward it is called "giving rise to the aspiration". In essence, it means: "Just as what the Buddha has attained, I too shall attain"; and so forth. The meaning of the aspiration for bodhi is extensively explained in a separate chapter; this should be fully distinguished there. "Deeply believing in cause and effect" explains cultivating faith. "Reading and reciting the Great Vehicle" explains cultivating understanding. Practice can transport and convey, so it is designated a "vehicle". Vehicles distinctively are three; that which all Buddhas ride upon is not exceeded by the other two, and therefore it is called "Great". These preceding ones are for benefiting oneself; encouraging practitioners is benefiting others. The above was a separate listing; below is the general concluding praise. "These three matters are called pure karma" is the general conclusion. "He told Vaidehī: these three kinds of karma are the correct cause of the pure karma of all Buddhas of the three periods of time" is the phrase of praise. In the rebirth through concentrated wholesome [practices], the contemplations are distinctively sixteen: the first is the contemplation of the sun, the second is the contemplation of water, the third is the contemplation of the ground, the fourth is the contemplation of the trees, the fifth is the contemplation of the ponds, the sixth is the general visual contemplation of all the towers, trees, ponds, and so forth, the seventh is the contemplation of the flower throne, the eighth is the contemplation of the images of the Buddha and bodhisattvas, the ninth is the contemplation of the Buddha's body, the tenth is the contemplation of Avalokiteśvara, the eleventh is the contemplation of Mahāsthāmaprāpta, the twelfth is the contemplation of one's own rebirth, the thirteenth is the miscellaneous explanation of the Buddha and bodhisattvas, the fourteenth is the contemplation of rebirth of the superior grade, the fifteenth is the contemplation of rebirth of the middle grade, and the sixteenth is the contemplation of rebirth of the inferior grade. Among these sixteen, the first seven gates contemplate the dependent retribution, and the latter nine gates contemplate the primary retribution. What was previously spoken of as "You should attentively contemplate that land" refers to the first seven contemplations, and "those whose pure karma is completed" refers to the latter nine contemplations; the distinctions of the contemplations are like this. However, in the present text, the first six contemplations are discussed in one place, and the latter ten contemplation gates are distinguished in another place. The contemplation of the flower throne ought to be discussed in the same place as the preceding six, but because it is conceptually convenient to take it up in connection with the contemplation of the Buddha, it is therefore preached afterward. Within the first six contemplations, the text has three parts: first, the Buddha's injunction promising to preach; second, Vaidehī's request; third, the Tathāgata's preaching for them. In the first part there are five: first, generally addressing Ānanda and Vaidehī to enjoin them to listen and promising to preach; second, from "Excellent!" below, separately praising Vaidehī for her previous apt question; third, from "Ānanda" below, separately enjoining Ānanda to uphold and enjoining him to preach; fourth, from "The Tathāgata now…" below, the Buddha himself manifests that what he preaches is beneficial; fifth, from "Vaidehī, you are an ordinary person…" below, he reveals the features of what has been preached. In the first section, he first addresses the two people, and next enjoins them to listen attentively and consider well. Attentively (dì) means carefully; well (shàn) means thoroughly. Below, he promises to preach for them. "The Tathāgata now, for the sake of future sentient beings afflicted by the thieves of afflictions, will preach the pure karma": afflictions harm and injure, and are therefore spoken of as thieves; they can give rise to the five evil actions and lead to the production of the five pains, the five burnings, and so forth, which are called suffering. He preaches pure karma to serve as the antidote; this preaches the six kinds of contemplation gates, such as that of the sun, to be pure karma. In the second section, "Excellent, Vaidehī!" is a general phrase of praise. Excellent (shàn) means good; zāi is an exclamatory particle. "You have asked well about this matter" brings out what he praises. Because her previous request broadly opened the karma of rebirth in the pure land, he therefore praises it. In the third section, he first enjoins Ānanda to personally receive and uphold it now, and afterward enjoins Ānanda to preach it extensively for others. In the fourth section, "The Tathāgata now…" adduces the person capable of teaching. "Teaches Vaidehī…" and so forth adduces those who are taught. Teaching Vaidehī in the short term and teaching all future sentient beings in the long term shows that the Noble One's intention is universal.

1.4.3

"Contemplate the western land of Sukhāvatī" sets forth the object of practice taught. In the first six contemplations, contemplation of persons is not yet taught; therefore it simply speaks of contemplating the land of Sukhāvatī. From "Through the Buddha's power" onward explains the benefits of the contemplation. The benefits are of three kinds: First, seeing by virtue of the Buddha's power. Seeing it distinctly and clearly is therefore like seeing one's own facial features in a bright mirror. Due to the power of the Buddha's teaching and due to his spiritual power, one is thus able to see it. Second, the mind rejoices upon seeing. Third, from "immediately" onward, through the joy of seeing, one attains the acceptance of the non-arising of dharmas. Through knowing that that land appears from the mind and realizing that originally there are no dharmas, one therefore attains the non-arising. Non-arising is the principle. When the mind of wisdom rests securely in the principle, it is called the acceptance of non-arising. There are fully five acceptances, as taught in the *Benevolent Kings Sūtra*: The first is the acceptance of suppression; during the stages of lineage and understanding-practice, one trains in contemplating all dharmas and is able to suppress afflictions, hence it is called 'suppression.' The second is the acceptance of faith; on the second and third bhūmis, one's faithful mind is definitively resolved regarding the principle of non-arising, hence it is called 'acceptance of faith.' The third is the acceptance of conformity; on the fourth, fifth, and sixth bhūmis, one destroys signs and enters suchness, advancing in conformity with non-arising, hence it is called 'acceptance of conformity.' The fourth is the acceptance of non-arising; on the seventh, eighth, and ninth bhūmis, one realizes the real and transcends signs, hence it is called 'acceptance of non-arising.' The fifth is the acceptance of quiescent cessation; from the tenth bhūmi upward, one destroys signs completely, merging the mind in ultimate tranquility and realizing great nirvāṇa, hence it is called 'acceptance of quiescent cessation.' What is referred to here as 'non-arising' is the fourth category; when the text below proclaims that Vaidehī and the others attained the acceptance of the non-arising of dharmas, it is this very matter. In the fifth section, "[The Buddha] said to Vaidehī: 'You are an ordinary person'" reveals her standing. "Unable to contemplate from afar" reveals what she is incapable of. Madame Vaidehī was in truth a great bodhisattva, and at this assembly she immediately attained the acceptance of the non-arising of dharmas; one clearly knows that she was not of inferior stature, but also manifested as an ordinary person. "Her mind's thoughts are weak," etc., directly explains her incapacity. That her thoughts were weak and feeble explains that her mind was unable to illuminate that land from afar. "Not having attained the divine eye" explains that her eyes were unable to see that country from afar. "There are special expedient means to enable you to see" explains [the Buddha's] own skillful instruction. This briefly reveals the character of his teaching. Teaching contemplation of the sun, water, and other phenomena of this world so as to make known that other realm is called the 'special expedient means to enable seeing.' The preceding was the first part, the Buddha's mandate permitting the exposition. Next, the second part is Vaidehī's request. "Vaidehī said to the Buddha: 'Through the Buddha's power, I have now seen that land'" expresses gratitude for the Buddha's kindness and clarifies that she has already seen it. Vaidehī had earlier seen that land within the Buddha's light-pedestal, which is called seeing through the Buddha's power. From "If after the Buddha's parinirvāṇa" onward, she makes an inquiry on behalf of others. "Sentient beings after the parinirvāṇa are turbid, evil, and unwholesome" explains that there are evil causes. 'Turbid' refers to the five turbidities. What are the five? The first is the turbidity of lifespan: the fruition of one's lifespan is brief; the second is the turbidity of sentient beings: lacking human conduct; the third is the turbidity of afflictions: all fetters are predominant; the fourth is the turbidity of views: slandering and lack of faith; the fifth is the turbidity of the kalpa: namely famine, pestilence, and warfare. Because these five equally can turbidly disrupt the pure mind, they are called 'turbidities.' 'Evil' refers to the five evils: killing, stealing, sexual misconduct, lying, and drinking alcohol—these are the five. 'Unwholesome' refers to the ten unwholesome karmas: the three bodily, four verbal, and three mental wrongful acts—these are the ten. Alternatively, the five evils may be spoken of generally as 'turbid, evil, and unwholesome.' "Oppressed by the five sufferings" explains that there are painful fruitions. As stated in the *Mahāparinirvāṇa-sūtra*, the five torments and the five burnings are these five sufferings. What are the five torments? When someone commits killing, stealing, sexual misconduct, lying, or drinking alcohol, in the present life they suffer distress and perils through the punishments of royal law; these are the five torments. What are the five burnings? Due to those same five evils, they will fall into the three bad destinations and suffer various agonizing tortures; these are called the five burnings. "How should they see the land of Sukhāvatī of the Buddha Amitāyus?" is the direct request. Next, the third part is the Buddha's exposition for her sake. Here, one should first explain the meaning of the pure land and only then interpret the text. The meaning is as in the separate chapter. In the text, he first teaches her to contemplate the sun to make known the direction; the remaining five teach contemplation of the adorned features of that land. The contemplation of the sun has three parts: first, a general encouragement to contemplate; second, the instruction; third, the conclusion. "You and all sentient beings should focus your minds and think upon the west" is the general encouragement to contemplate. From "How" onward is the instruction. 'How' is the question. From "All who practice" onward is the instruction. "All who have eyes see the setting sun" adduces the object to be contemplated. From "You should form the visualization" onward directly teaches the contemplation. From "This is" onward is the conclusion. In the second contemplation, the text has four parts: first, distinguishing the marks of contemplation; second, from "This is" onward, the conclusion; third, from "When this visualization is accomplished" onward, revealing the signs of its accomplishment; fourth, from "Such a visualization is called a rough visualization" onward, concluding with its classification. The first part has four steps: first, forming the visualization of water; second, transforming water into ice; third, transforming the ice into lapis lazuli; fourth, contemplating the lapis lazuli as forming the great ground. Within this there are three points: first, contemplating the lapis lazuli as clearly transparent inside and out; second, seeing the jeweled pillars beneath the ground supporting it; third, seeing the various adornments on the ground. The adornments are fourfold: first, the ground is inlaid with various jewels; second, the jewels emit manifold lights forming towers and pavilions; third, on both sides of the towers and pavilions there are jeweled banners of flowers; fourth, upon the banners of flowers there are many musical instruments producing wonderful sounds. The rest can be understood. In the third contemplation, the text has five parts: first, distinguishing the marks of contemplation: seeing in reliance on samādhi is called the visualization of the ground; second, from "This is" onward, the conclusion; third, from "The Buddha told" onward, urging retention and urging proclamation; fourth, from "If one contemplates" onward, explaining the benefits of contemplation; fifth, from "Practicing this contemplation" onward, distinguishing whether the contemplation is perverse or correct. In the fourth contemplation, on the trees, the text has three parts: first, connecting the preceding to introduce the subsequent as an initiation; second, distinguishing the marks of contemplation; third, a general conclusion. The text is clear and can be understood. In the fifth contemplation, on the water, the text also has three parts: first, the general introduction; second, distinguishing the marks of contemplation; third, a general conclusion. As for the water of eight virtues: pure, odorless, light, cold, soft, delicious, soothing when drunk, and causing no illness after drinking—these are the eight. Pure belongs to the sense-base of form; odorless belongs to the sense-base of odor; light, cold, and soft belong to the sense-base of tangible objects; delicious belongs to the sense-base of taste; the latter two belong to the sense-base of dharmas. The sixth section below is the general contemplation; its text has four parts: first, distinguishing the marks of contemplation; second, a general conclusion; third, explaining the benefits of contemplation; fourth, distinguishing whether the contemplation is perverse or correct. The first part has four points: first, contemplating the jeweled pavilions; second, the trees;

1.4.4

third, the ground; fourth, contemplating the jeweled ponds. Within the contemplation of the pavilions: first, directly contemplating the pavilions; next, contemplating the abundance of music upon the pavilions and in the sky; finally, concluding with the sign of accomplishment, which is termed 'rough vision.'

Linked texts (1)

觀無量壽經義疏 — Classical Chinese