觀無量壽佛經疏 1

English (machine translation) 1

Language: English

1.1

Spoken by the Great Master Zhizhe of Tiantai.

Now, the realm of joy versus the region of suffering, gold and jewels versus mud and sand, the prison of the womb compared to the lotus ponds, and the forest of thorns contrasted with the gem trees—truly, it is because the mind divides into defiled and pure that one sees the ascent and descent between the two lands; because actions diverge into good and evil that one beholds the coarseness and subtlety of the two realms. By analogy, when the form is upright, the shadow is straight; when the source is turbid, the stream is murky. Therefore, we know that if one wishes to be born in the land of Sukhāvatī, one must cultivate the sixteen wondrous contemplations; if one aspires to see Amida, the World-Honoured One, one must practice the three kinds of pure karma. Yet transforming [beings] progresses gradually through circumstances, and teaching arises in reliance on conditions. Thus it was that King Ajātaśatru committed murderous rebellion, and Vaidehī made her sorrowful entreaty; the Great Sage condescended with compassion, seizing the opportunity to expound the Dharma, illuminating the jade mark so that radiant hues flowed, and elevating the precious platform so that auspicious signs were displayed. Although he broadly displayed the precious realms, the core purpose returned to Anyang, enabling beings with affinity in later worldly ages to follow these wondrous contemplations. The setting sun hanging like a drum serves to mark the direction toward which one directs one's thoughts; the great waters freezing into ice truly represent the ground of lapis lazuli. The wind murmuring through the jewel leaves harmonizes in richness with the heavenly music; the ripples moving in the golden canals resound in accord with the sūtras. One contemplates the uṣṇīṣa to behold the attendant [bodhisattvas], and mindfully reflects upon the ūrṇā-lakṣaṇa to see the Tathāgata. When one's eyes close and one's life comes to an end, one ascends the precious platform and leaps aloft; as the pattern is formed, the seal breaks, and one is born by transformation seated upon a golden lotus. In accordance with the three grades, one crosses horizontally [out of saṃsāra], and surmounting the five sufferings, gallops far away. This may indeed be called the subtle practice, the wondrous contemplation, and the essential method for the supreme path!

1.3

This sūtra takes contemplation of the mind as its source and true reality as its essence. As for the words "The Buddha Expounds the [Sūtra on the] Contemplation of Amitāyus Buddha": "Buddha" is the supreme object of contemplation. Mentioning direct retribution subsumes circumstantial retribution; stating the master of transformation encompasses the retinue of followers. Although the contemplations are sixteen, mentioning the Buddha already encompasses them all; hence it says "The Buddha Expounds the Contemplation of Amitāyus Buddha." As for "Sūtra": it is glossed as "model" (fa) and glossed as "constant" (chang). Because it came from the golden mouth of the sage, it is called a "sūtra."

1.4

Explicating the five meanings of the sūtra: name, essence, principle, function, and characteristics of the teaching (and so forth). First, regarding the explication of the name: all sūtras have both shared and distinct names. The shared [name] is the single word 'sūtra'. The distinct [names] are sevenfold: either single persons, dharmas, or metaphors, or compound, or complete. Now this sūtra establishes its name based on the person who can preach and the person who is preached about. That is, the distinction of teachings shares the same name of 'sūtra', meaning the teaching is shared, while the practices are different. From one up to immeasurable is the distinction of practices; converging equally in constant bliss is the commonality of practices. Although principle has no name, using doors to name principle, principle accords with the doors: four times four is sixteen, which is called the distinction of principle; the doors accord with principle, which is called the commonality of principle. This clarifies shared and distinct according to a single teaching era. Further, regarding the single title: 'The Buddha said' is the teaching; 'contemplation' is the practice; 'Amitāyus Buddha' is the principle. With teaching, practice, and principle complete, the meaning of shared and distinct is naturally present. Furthermore, to speak in terms of a single character, the Treatises say: 'Practicing as was preached.' 'Preaching' is the teaching; 'as' (tathatā) is the principle; 'practicing' is the practice. 'Buddha' is the dharmakāya; 'contemplation' is prajñā; 'Amitāyus' is liberation. One should know that to realize the three is to realize the one, and to realize the one is to realize the three; within one, to understand the immeasurable, and within the immeasurable, to understand the one. If even in a single character one realizes immeasurable meanings, how much more so with many characters, how much more so with a whole title, how much more so with a whole sūtra, and with all sūtras! Therefore the sūtra says: 'If one hears the name of the initial title, the merit obtained cannot be measured.' If one does not understand in accordance with the above, how could one attain boundless merit? First, explaining 'Buddha': 'Buddha' has the meaning of 'awakened', which has six kinds. That is, the Nirvāṇa Sūtra says: 'All sentient beings are themselves Buddha, like the poor woman's house where all treasures and things exist complete, or like the strongman's forehead pearl which is round, bright, and instantly present.' The Tathāgatagarbha Sūtra offers ten metaphors: gold wrapped in tattered cloth, a statue inside an earthen mold, jars and pots in a dark room, seven treasures in a well—originally present of themselves, not just arising now. The Vimalakīrti says: 'All sentient beings are identical to Suchness.' The Ratnakaraṇḍaka says: 'The realm of buddhas and the realm of sentient beings: the one realm has no separate realm.' This is round wisdom and round awakening to all dharmas, pervading all places without failing to be luminous and clear. Even the five avīci karmas are all marks of liberation; even in dull blindness and inverted delusion, its principle exists. This principle is blazing and clear, eternally abiding in the world; having a buddha cannot increase it, and having no buddha cannot diminish it; attaining it does not make one high, and losing it does not make one low. Therefore it is said that sentient beings are themselves Buddha: this is the Buddha of principle. If the Buddha did not preach such a principle, no one would be able to know it. The Lotus says: 'For one hundred and eighty kalpas, passed in vain without a buddha. When the World-Honoured One had not yet appeared, the ten directions were perpetually dark and blind.' The Nirvāṇa says: 'For immeasurable ages, one does not even hear the name of a Tathāgata appearing in the world or of a Mahāyāna sūtra. Only if a buddha appears in the world can he spread the sun of wisdom, make known the radiant light of the Three Jewels, open the gate of nectar, and make known the wondrous taste of the ten epithets.' Because of preaching, understanding arises, and there is delight in the treasure; thus when Sudatta heard the name, his body hairs all stood on end, the dark night became broadly illuminated, and the great barrier swung open on its own. This is the Buddha of verbal name. Regarding the Buddha of contemplative practice: one contemplates the marks and signs of the Buddha like a cast gold image, the mind aligning with the wondrous form to face the eyes; whether opening the eyes or closing the eyes, whether in light or in darkness, constantly never departing from it. One sees the Buddha, the World-Honoured One, flowing out minor marks from the great ocean of marks, vast and expansive like the waters of the great kalpa, looking all around without anything not being the buddha-realm. Mindful of one buddha is equal to all buddhas of the ten directions; mindful of the present buddha is equal to the buddhas of the three periods of time; one body is one wisdom; the powers and fearlessnesses are also thus. Mindful of the form body, mindful of the Dharma-gates, mindful of true reality, constantly wielding mindfulness without any moment of non-mindfulness, thought after thought all awakened. This is named the Buddha of contemplative practice. Regarding the Buddha of resemblance: mindful of the Buddha's body of marks and signs, one attains resemblance and correspondence; mindful of the Buddha's body of Dharma-gates, one attains resemblance and correspondence; mindful of the body of true reality, one attains resemblance and correspondence. 'Resemblance' means two things being similar to each other, like brass resembling gold, or like a melon compared to a gourd; like fire being warm first, or wading into the ocean being level at first. Water's nature is supremely cold; only one who drinks it knows. If one does not dig a well when thirsty, what is the use of listening to explanations? Briefly to state its essentials, like the purity of the six sense faculties in the Lotus: this is its mark. It is named the Buddha of resemblance. Regarding the Buddha of partial realization: in the stage of initial resolve, when one resolves, all resolve—resolving on all merit, resolving on all wisdom, resolving on all realms; not before, not after, and also not at one time; the three wisdoms are attained in a single mind. One attains the Tathāgata's wondrous form body, serenely responding to everything, opening the secret storehouse, abiding within it by means of the non-abiding Dharma. By universally manifesting the form body, one makes diverse forms and images; with a single voice, one replies with various sounds according to their kind, not moving from the true limit while all feelings are equally pleased. When one should cross over beings by the three wheels, one can accomplish the path through the eight marks, fully equipped with the Buddha's deportment, crossing them over and liberating them by means of the Buddha's voice and skillful means; how much more so the three wheels of the nine dharma-realms! If the initial stage is already like this, how much more so equal awakening! This is named the Buddha of partial realization. Regarding the ultimate Buddha: the path reaches the stage of wondrous awakening, reaching its limit at the letter ḍha; therefore only a buddha together with a buddha can thoroughly exhaust the true reality of all dharmas, boundary-wisdom fulfilled, and seed-awakening instantly perfected. The 'Unsurpassed Knight' means having nothing more to sever. The 'Unsurpassed Knight' means there is none who surpasses him. Like the moon on the fifteenth day, round and fully complete, king among all the stars, supremely high and supremely victorious, particularly revered in awesome virtue. This is named the meaning of the ultimate Buddha. The Buddha has immeasurable virtues and should have immeasurable titles; mentioning one encompasses all. The Avataṃsaka has one hundred thousand titles. Other sūtras also have ten thousand titles. The buddhas of the three periods of time generally have ten epithets; in the Vimalakīrti, three titles could not be exhausted even if spoken of for the span of a kalpa's lifespan, how much less all the titles! Regarding 'speaking' (said): it is to gladden what is held in the heart; that is, the twelve divisions of sūtras, the eighty-thousand Dharma-stores, the six perfections, the four immeasurables, and all Dharma-gates. Furthermore, within a single dharma one makes a distinction into four doors, and in each and every door skillfully works the benefits of the four siddhāntas, so that hearers rejoice, praise, apply, receive, and practice, so that faith, precepts, vigor, and mindfulness are developed, greed, anger, and delusion melt away completely like ice, and transforming from ordinary to noble, they enter the flowing water of the Dharma. There may be three, two, or one benefit; if there is no benefit at all, one delights in silence. If a single capacity is struck and the sage provides four benefits in one door, the remaining three doors are also thus. As it is when preaching one dharma for one condition, so it is for all conditions and all dharmas. Regarding 'contemplation': it is contemplation. There are the three contemplations in sequence and the threefold contemplation in a single mind. The contemplation of entering emptiness from the provisional is also called the contemplation of the two truths; the contemplation of entering the provisional from emptiness is also called the contemplation of equality; with the two emptiness contemplations as skillful means, one is able to enter the contemplation of the supreme ultimate truth of the middle way, thought after thought extinguished and quiet, naturally flowing into the ocean of sarvajñā. These names come from the Yingluo jing. Now to explain their meaning: the provisional is illusory and false, the conventional truth. Emptiness is real and true, the ultimate truth. Now, desiring to leave the conventional and return to the real, it is called the contemplation of entering emptiness from the provisional. The provisional is the vehicle for entering emptiness; one must first contemplate the provisional, and knowing the provisional to be illusory and false, one is able to join with the true; therefore it is called the contemplation of the two truths. If this contemplation is completed, one realizes sarvajñatā. Regarding the contemplation of entering the provisional from emptiness: if one abides in emptiness, how does it differ from the two vehicles? It does not accomplish the Buddha-Dharma, nor does it benefit sentient beings. For this reason, contemplating emptiness, one does not abide in emptiness but enters into the provisional, knowing the illness and recognizing the medicine, prescribing the medicine in accord with the illness and causing them to take and practice it; therefore it is named the contemplation of entering the provisional from emptiness. As for calling it 'equality': it is called equality in comparison with the previous. Previously, one broke the provisional using emptiness; now, one breaks emptiness using the provisional; since breaking and using are balanced, it is called the contemplation of equality. When this contemplation is completed, one realizes mārgākārajñatā. Regarding 'the two emptinesses as skillful means': first contemplating the emptiness of saṃsāra, next contemplating the emptiness of nirvāṇa; these two emptinesses serve as the skillful means for dual negation. The first contemplation uses emptiness, and the next contemplation uses the provisional; these two applications serve as the skillful means for dual illumination. Thought after thought returns and enters the ocean of sarvajñā, dually illuminating the two truths. When this contemplation is completed, one realizes sarvākārajñatā. These are the three contemplations in sequence. Regarding the threefold contemplation in a single mind: this comes from the Treatises. The Treatise says: 'The three wisdoms are truly attained in a single mind.' It is merely one contemplation yet three contemplations, contemplating one truth yet three truths; therefore it is named the threefold contemplation in a single mind. It is analogous to a single mind having arising, abiding, and cessation: these three marks are within a single mind. When this contemplation is completed, one realizes the three wisdoms in a single mind, also named sarvākārajñatā. One knows the marks of cessation and all kinds of practices, types, and appearances. The mark of cessation is the power of dual extinction. Knowing all kinds of appearances is the power of dual illumination. The Mūlamadhyamakakārikā says: 'Dharmas born of causes and conditions are identical to emptiness, identical to the provisional, identical to the middle.' The Treatises say: 'The three wisdoms are truly attained in a single mind.' This is the meaning. This contemplation is subtle and wondrous: identical to one yet three, identical to three yet one; one contemplation is all contemplations, all contemplations are one contemplation; neither one nor all. Such a contemplation subsumes all contemplations. Regarding 'Amitāyus': India calls him Amitābha Buddha. Originally he has no body, no lifespan, and also no measure. In accordance with the worldly, one discusses three bodies, also discusses three lifespans, and also discusses three measures. Regarding the dharmakāya: taking the Dharma-nature as standard and model, it in turn takes the Dharma-nature as its body. This body is neither material form nor mental consciousness, nor is it grasped or held by skandhas, dhātus, or āyatanas; one merely forces the designation of Dharma-nature as dharmakāya. The lifespan of Dharma-nature is not a life-faculty obtained as retribution, nor is it continuous connection; one merely forces the designation of unshifting and unchanging as lifespan. This lifespan has neither a long measure nor a short measure, without extension or brevity; one merely forces the designation of the measure of the dharmadhātu being identical to empty space. This is precisely the body of non-body, the lifespan of no lifespan, the measure of non-measure. Regarding the saṃbhogakāya: it is induced by practice. The Lotus says: 'Obtained through karma long cultivated.' The Nirvāṇa says: 'Because great parinirvāṇa is obtained by cultivating the path.' Thusness wisdom illuminates the Thusness realm; bodhi wisdom and Dharma-nature correspond and merge with one another. 'Corresponding' is like a box and its lid corresponding. 'Merging' is like water and milk merging. The dharmakāya is neither body nor non-body; since wisdom corresponds and merges, it is also neither body nor non-body; one forces the name of this wisdom as saṃbhogakāya. The Dharma lifespan is neither lifespan nor non-lifespan; since wisdom corresponds and merges, it is also neither lifespan nor non-lifespan; one forces the name of non-lifespan as lifespan. The Dharma measure is neither measure nor non-measure; since wisdom corresponds and merges, it is also neither measure nor non-measure; one forces the name of non-measure as measure. Regarding the nirmāṇakāya: it responds by being identical to all things as body, responds by being identical to continuous connection as lifespan, and responds by being identical to long and short as measure. When wisdom merges with the essence, it can initiate great functioning, like mercury mixed with pure gold being able to gild various shapes. When merit is mixed with the dharmakāya, it responds and manifests everywhere, being able to be a body or non-body, being able to be an eternal lifespan or an impermanent lifespan, being able to be immeasurable or being able to have a measure. Having a measure has two meanings: first, the measure of immeasurability; second, the measure of having a measure. Such as seven hundred asaṃkhyeyas, eighty [years], and so forth are the measure of having a measure. Like Amitābha having a real limit, which humans and devas cannot count: this is the immeasurable of having a measure. Response buddhas both act as two measures, following things and according with conditions, uneven in length and shortness. However, these three bodies and three lifespans cannot be held in parallel, differentiated, regarded as identical, or regarded as distinct; [to do so] violates the essence of the Dharma. Identical to one yet three, identical to three yet one—only this accords with the profound text. The explication of the name is finished.

1.5

Next, to distinguish the substance: substance is the principal reality. The Treatise [on the Great Prajñāpāramitā] says: "Apart from the true reality of all dharmas, all else is the work of Māra." Mahāyāna sūtras take true reality as their seal and as the proper substance of the sūtra. Immeasurable merits together adorn it, manifold practices return and tend toward it, and verbal explanations and questions and answers expound and clarify it. It is like the host of stars revolving around the Northern Polestar, or like the ten thousand streams taking the Eastern Sea as their source; therefore, true reality is taken as the substance of the sūtra. When classical scholars explain propriety (lǐ), they gloss it as substance (tǐ). Substance has the exalted and the lowly, the elder and the young: the substance of ruler and father is exalted; the substance of minister and son is lowly. One should know that this explanation of substance as propriety is the utmost noble Dharma. Furthermore, substance means base (dǐ): exhausting the source and reaching the utmost base, with principle fully plumbed in its deep repository and ultimate reality completely penetrated—only this is called the base. The Treatise says: "Only the Buddha exhausts the base of the great ocean of wisdom (prajñāpāramitā)"; hence substance is explained as base. Furthermore, substance has the sense of penetration (dá): when one attains the intent of this substance, one penetrates without obstruction, just as wind moves freely through empty space without hindrance, and all different names and diverse explanations are not contrary to true reality. The Treatise says: "Prajñā is one single dharma, yet the Buddha speaks of it with manifold names"; hence the substance of the sūtra is explained as penetrative understanding.

1.6

Next, to clarify the central theme of the sūtra. First, we distinguish the central theme from the substance, and second, directly clarify the central theme. Some say: the central theme is the substance, and the substance is the central theme. We do not accept this now. Why is that? Since the central theme involves duality, whereas the substance is non-dual: if the substance were dual, the substance would not be the substance; if the central theme were non-dual, the central theme would not be the central theme. Just as the beams and pillars are the structural framework of a house, and the empty space of the house is what is encompassed by the beams and pillars, one should not take the beams and pillars to be the empty space of the house, nor the empty space of the house to be the beams and pillars. If the central theme and substance were one, such would be the error. If the central theme and substance were different, then the two items would be isolated and unrelated: the central theme would not be the central theme that reveals the substance, and the substance would not be the substance belonging to the central theme. If the central theme is not the central theme that reveals the substance, then the central theme would be perverse and fallacious, lacking a seal; if the substance is not the substance belonging to the central theme, then the substance would be narrow and not all-encompassing, so that there would be various dharmas apart from the nature of phenomena (dharmatā). If the central theme and substance were different, such would be the error. Now we say that they are differentiated without being different, hence there is the central theme; they are unified without being a single [mere identity], hence there is the substance. Now, as for the central theme of this sūtra, it takes the principle that when the mind's contemplation is pure the Buddha-land is pure as the ultimate aim of the sūtra. The four kinds of pure lands are: the land where common mortals and sages co-dwell, the land of expedient means with remainder, the land of true retribution without obstruction, and the land of eternal quiescent light; each possesses purity and defilement. Depending on the gravity or lightness of the five defilements, there is purity and defilement in the land of co-dwelling. Depending on whether the realization of emptiness is by analytical breakdown or direct embodied discernment, skillful or clumsy, there is purity and defilement in the land of remainder. Depending on whether entry is gradual or sudden, there is purity and defilement in the land of true retribution. Depending on whether realization is partial or ultimate, there is purity and defilement in the land of quiescent light. The Saha world is mixed with evil, full of thorns, rubble, and impurities—this is the defilement of co-dwelling. Anyang is pure and clean: its ponds flow with the eight virtues, its trees stand in rows of the seven treasures, it is next to nirvāṇa, and all [its beings] belong to the group of the definitely assured; this is the supreme pure land where common mortals and sages co-dwell. As for the land of expedient means with remainder, practitioners cultivate the path of expedient means and sever the afflictions of the four abodes; hence it is called expedient means. Fundamental ignorance is not yet exhausted; hence it is said to have remainder. The Treatise says: "Beyond the three realms there is a pure land; śrāvakas and pratyekabuddhas are born therein, receiving a dharmatā-body rather than a life of fragmented birth and death." The Lotus Sūtra says: "If after my passing there are those who have truly attained arhatship yet do not believe this Dharma, when they encounter another Buddha, they will attain definitive clarity regarding this Dharma." Within this [land] there are also sharp and dull [faculties]; pointing to what is above is pure, and pointing to what is below is defiled. As for the land of true retribution without obstruction, one practices the true Dharma and evokes an exquisite retribution; form and mind do not obstruct each other, hence it is called without obstruction. It is inhabited purely by bodhisattvas, with no two vehicles. The Benevolent Kings Sūtra says: "The three classes of worthy ones and ten classes of noble ones dwell in karmic fruition"—this is its meaning. The Treatise says: "The exquisite five desires of a bodhisattva can cause Kāśyapa to dance." The Avataṃsaka Sūtra speaks of "terraces of immeasurable incense clouds"—these are the pure and exquisite five sense objects of that land. Within it, one further discusses gradual [versus] sudden awakening, superior [versus] inferior, purity [versus] defilement, and so forth. As for the land of eternal quiescent light: eternal is the dharmakāya, quiescent is liberation, and light is prajñā; these three dots are neither vertical nor horizontal, neither conjoined nor separate, and are called the secret storehouse. It is the dwelling place traversed by the Buddhas, the Tathāgatas: true, eternal, and ultimate, it is the supreme pure land. It is simply distinguished as partial attainment versus ultimate, and superior versus inferior, pure versus defiled. Therefore, taking the wondrous contemplation of cultivating the mind as capable of evoking the pure land is the central theme of the sūtra.

1.7

Next, to distinguish the function of the sūtra: function means power and function. Producing goodness and eliminating evil are the power and function of the sūtra. Because it eliminates evil, it is called power; because it produces goodness, it is called function. Because it eliminates evil, it is called efficacy; because it produces goodness, it is called virtue. These are each partial descriptions; a complete explanation must encompass both. Suffering is the fruit of evil; greed, anger, and delusion are the causes of evil. If evil causes are not eliminated, the fruits cannot cease. Therefore, that this sūtra can cause the sins of the five heinous deeds to be extinguished and bring about rebirth in the pure land is precisely the great power and function of this sūtra.

1.8

As for the characteristics of the teaching: this is subsumed under the Mahāyāna Vaipulya teachings. Responding to capacities and adapting to conversion, there are differences in length: the larger text in two fascicles was translated by Dharmarakṣa in the Yongjia era of the Jin dynasty; this present text was translated in Yangzhou by Kālayaśas in the Yuanjia era of the Song dynasty. Both sūtras were preached in the city of Rājagṛha. Furthermore, there is the shorter text entitled Amida, preached in the country of Śrāvastī. "Amida" and "Amitāyus" are local dialects of one and the other. In clarifying the doctrine through the two piṭakas, it is subsumed under the Bodhisattva Piṭaka. As for gradual versus sudden awakening and entry, this is the sudden teaching. It is aimed directly at Vaidehī and her attending maidservants, all of whom were ordinary mortals who had not yet realized the lesser fruits; hence we know that it is sudden, not an entry through the gradual. The title states "Preached by the Buddha," which excludes the four [other kinds of] persons: preachings by disciples, sages (ṛṣis), devas, and transformation persons.

1.9

The text is divided into three sections: the preface, the main discourse, and the transmission. From "Thus [have I heard]" down to "a place of pure karma" is the preface section. From "At that time, the World-Honoured One emitted a light from between his eyebrows" down to "the gods generated the supreme aspiration for awakening" is the main discourse, which is the section that benefits those whose capacities correspond [to the teaching]. From "At that time, Ānanda said to the Buddha: What should [this sūtra] be named?" down to the end of the sūtra is the transmission section.

Within the preface, the text has two parts: that which establishes faith, and that which initiates the teaching. The main discourse also has two parts: pure karma, and the wondrous contemplation. The transmission likewise has two parts: the royal palace, and Vulture Peak.

First is the preface that establishes faith, consisting of six clauses. "Thus" indicates faith; "have I heard" distinguishes it from non-Buddhist teachings; "at one time" resolves disputes; "the Buddha" properly clarifies the master of conversion; "the royal city" discusses the dwelling place; and the listing of the assembly constitutes the fellow listeners.

"Thus": the true reality of all dharmas does not vary from past to present, and is therefore called "thus" (tathatā). To speak in accordance with principle is therefore "right" (or "so"). Because it is definitively trustworthy, it is said to be "thus".

"Have I heard": this signifies divergence from non-Buddhist teachings and shows that there was personal reception [of the teaching] from a source. "I" has the meaning of mastery (ātman). All dharmas are empty and without self; why, then, speak of "I"? Following worldly convention, an "I" is designated provisionally—this refers to the conventional designation based on views and conceit. If there were no "I", there would be no hearing; if there were no hearing, the path of conversion would be severed. For this reason, although it is known that there is no self, in order that the transmission and conversion not be severed, "I" is provisionally spoken of. It is like a person who uses gold coins to trade for copper coins, plants, trees, and the like; this is just the nature of buying and selling, and no one laughs at it. Therefore, it is said: "I have heard".

"One": in the Buddha-Dharma there is no fixed, real "one"; why then is it called "one"? It is merely a provisional designation of "one" conforming to worldly convention. The *Dazhidulun* refutes unity and diversity at length.

"Time": there are two kinds. First is *kāla*, which is a short time, also called real time. Second is *samaya*, which is a long time, also called provisional time. Here, without discussing long or short, provisional or real, having preached this sūtra, it is collectively referred to as "at one time".

"Buddha": also *bhagavat*, which here is translated as "having great renown", and also as "able to destroy afflictions". "Buddha" means one who equanimously opens up to awakening; hence he is called Buddha. He can awaken himself and can also awaken others, his awakening and practice being complete and perfect. His sarvajñatā differs from non-Buddhists; his compassion differs from the two vehicles; his equality differs from inferior bodhisattvas; being the most venerable and ultimate, he is called "Buddha".

"Was at": remaining temporarily is called "being at" (zai); lingering for a long period is called "dwelling" (zhu)—this is just a general way of speaking.

"Dwelling": the four deportments are all "dwellings". Their distinctions refer to the heavenly dwelling, the brahma-dwelling, the noble dwelling, and the Buddha-dwelling. The heavenly dwelling refers to the six heavens of the desire realm, whose cause is the wholesome mind of giving and morality. The brahma-dwelling spans from the first dhyāna to the state of neither perception nor non-perception, whose cause is the four immeasurable minds. The noble dwelling refers to persons of the three vehicles, whose cause is the three samādhis. The Buddha-dwelling consists of the Śūraṅgama, the one hundred and eight samādhis, the ten powers, the four fearlessnesses, and the eighteen unshared dharmas.

"The royal city" (Rājagṛha): in India it is called Rājagṛha. The *Dazhidulun* explains: The queen of the king of Magadha gave birth to a son with one head, two faces, and four arms; people regarded this as inauspicious. The king then tore his body and head apart and threw them into the wilderness. A rākṣasī named Jarā joined the parts of his body back together and nurtured him with her milk. Later, when he grew to adulthood, his strength enabled him to annex other states and rule over the realm. He captured eighteen thousand kings of various states and placed them among these five mountains, governing Jambudvīpa with great power and might; the people of Jambudvīpa consequently named it "the royal city" (Rājagṛha).

Furthermore, in the city where [the king] formerly dwelt, fire broke out in the city; as soon as it burned down, they rebuilt it, up to seven times. The people of the kingdom were exhausted by the labor, and the wise were assembled, deciding that they ought to change the location. They then searched for land and saw that these five mountains surrounded the place like a city wall. Thereupon they built a palace, and the king resided within it; hence it is called "royal residence" (Rājagṛha).

Furthermore, in ancient times there was a king named Vasu who grew weary of the world and studied the ways of the immortals. He falsely claimed that in the celestial sacrifices one should take life and eat meat, and his body sank into hell. His son, Bṛhadratha, succeeded him as king. He thought to himself: "My father entered hell alive. Now if I wish to leave household life, I fear hell; if I wish to govern the world, I fear committing offenses. Where should I establish myself?" When he had this thought, a voice in the sky said: "Go forth! If you see a rare and wondrous place, you should build a residence and dwell there." The king went out hunting and saw a deer running as swift as the wind. The king pursued it to this mountain; the perimeter was steep and solid, the ground was flat and even, the grass grew fine and soft, beautiful flowers carpeted the ground, and lush groves, blossoms, fruits, and hot springs and bathing pools were all pure and pristine. The heavens rained down heavenly incense and played heavenly music. The gandharvas and others, upon seeing the king arrive, each departed. Seeing this supernatural marvel, he erected a residence within it; hence it was named "the royal city" (Rājagṛha).

"Mount Gṛdhrakūṭa": translated, it means "numinous vulture" (Lingjiu); the various noble ones, immortals, and numinous spirits live there relying on it. It is also named "Vulture Peak" because the shape of the peak resembles a vulture. Furthermore, south of the mountain there is a śītavana (charnel ground); after the vultures finish eating the corpses, they roost on this mountain. However, the dharmakāya has no form and does not truly depend on an earthly location to reside; for the sake of benefiting others, the dwelling place of the master of conversion is explained in accordance with the transformation body.

From "together with a great assembly of monks" onward, the assembly of fellow listeners is listed. First the śrāvakas, then the bodhisattvas; this shows that in the teaching, the external appearance of the two vehicles is deemed superior. Although the bodhisattva's mind is superior, their external appearance is not fixed; therefore they are mentioned later. For the śrāvakas, their rank is first indicated, and next their number is listed. Why are their virtues not praised? It is not that they lack virtue; the translator abridged it.

"Together with": has the meaning of sharing in common: being in one place, at one time, with one mind, one precept, one path, one view, and one liberation—these are all one, hence called "together". In the present sūtra, they hear it together with Ānanda and the great assembly; hence it says "together with".

"Great": has three meanings: large, numerous, and superior. Being revered by heavenly kings and great men, they are called "great"; broadly understanding internal and external scriptures, they are called "numerous"; rising above the ninety-five kinds [of non-Buddhists], they are called "superior". These are all persons beyond training (aśaikṣa), the ultimate among the Hīnayāna; hence they are called "great".

"Monk" (bhikṣu): has six meanings spanning cause and effect. In the causal stage, they are called beggar (yācaka), terrifier of Māra, and destroyer of evil; in the fruitional stage, they are termed worthy of offerings (arhat), slayer of the foes, and free from rebirth (anutpāda). In the *Dazhidulun*, Viśālākṣa asked Śāriputra: The beggar has four kinds of livelihood: compounding medicines and cultivating fields and gardens is called downward-mouth eating; looking up at the constellations is called upward-mouth eating; clever talk in the four directions is called square-mouth eating; incantations and divination are called diagonal-mouth eating. A bhikṣu does not engage in these four; this is called a pure beggar. "Terrifier of Māra": if one resolves to leave household life, the earth-dwelling yakṣas proclaim it, and those flying through the sky pass it on in succession all the way to the six heavens. When the Māra king hears this, he is terrified that he will lose his retinue. "Destroyer of evil": able to destroy afflictions, completely breaking and severing the ninety-eight latent defilements; hence called "destroyer of evil".

"Assembly" (saṅgha): four or more people, up to hundreds of thousands of immeasurable individuals, performing karmavācanā rituals, casting tallies, and holding poṣadha in one place, harmonious in both practical affairs and principle, without conflict or dispute; hence called a harmonious assembly. First is the assembly with shame, who uphold the precepts without transgression. Second is the assembly without shame, who do not uphold the precepts and do not distinguish good from bad. Third is the ignorant assembly, who, though not breaking precepts, do not distinguish between light and heavy offenses; when two people dispute with each other, they cannot judge or decide, remaining silent and saying nothing. Fourth is the true assembly, which refers to persons in training and beyond training. Here, these [latter] two types of saṅgha can perform karmavācanā together; to serve as fellow listeners who establish faith, only persons beyond training are taken.

"One thousand two hundred and fifty persons": this lists the number. The three Kāśyapa brothers had one thousand disciples. Uru[vilvā] is translated here as "Papaya Grove". Gayā is translated here as "City". Nadī is translated here as "River". Formerly they established monastic boundaries together; now they are linked like branches. Śāriputra is a personal name, translated as "Pearl Son", also called "Body Son"; his clan name is Kolita. Maudgalyāyana is a clan name, translated as "Praise", also "Radish Root", or "Broad Bean". These two together had two hundred and fifty persons. Kāśyapa, Śāriputra, and the others formerly worshiped fire together, but converted from the heterodox to enter the orthodox. Suffering hardships for successive years, they gained nothing at all; upon meeting the Buddha once, they immediately attained the superior fruit. Deeply feeling the Buddha's grace, they constantly attended upon and accompanied the Buddha as the assembly of fellow listeners.

Within the bodhisattva rank, there are four points: first, clarifying the rank; second, listing the number of thirty-two thousand persons; third, identifying the name Mañjuśrī; fourth, concluding by identifying him as the leader. In India it is said *mahābodhisattva*, translated here as "great mind for awakening that brings sentient beings to completion". Mañjuśrī is translated here as "Wondrous Virtue"; transforming people with the Dharma, he is called Prince of the Dharma.

1.10

Second, the opening preface: Different sūtras vary; some have [the Buddha] emitting light and shaking the earth, smiling and entering dhyāna, declaring his own state and rank, or exhorting people to ask questions. The present sūtra takes the murder of the father precisely as its opening. Why raise such a heinous deed as the opening? It is to reveal the extreme evil of this realm and cause people to feel revulsion and abandon it. When a child born of one's own flesh still inflicts harm, this will lead people together to rejoice in the Pure Land. Below, Vaidehī says: 'May you preach for me a place free of sorrow and distress; I take no delight in the defiled and evil world of Jambudvīpa.' Within this, there are two parts: First, from 'At that time' onward directly clarifies the murder of the father. Next, from 'He asked the gatekeeper' onward clarifies the intent to harm the mother. Question: Why did Bimbisāra send for someone to preach the Dharma, whereas to Vaidehī the Tathāgata went in person? Answer: The father wished to hear the Dharma, so sending someone to transmit it was sufficient for conversion. The mother sought birth in the Pure Land, which none but the Buddha could open, so he had to go in person. Bimbisāra is translated here as 'touching reality' or 'firm shadow'. Vaidehī is translated here as 'contemplation'. Ajātaśatru is translated here as 'unborn enmity', or Bararuci, which is translated here as 'broken finger'. The attendants protected him and named him Sujāta ('Good Sight'). The first section has four parts: 1. Bimbisāra is imprisoned by his son; 2. The queen dowager secretly offers food to the king to sustain his life; 3. From 'Having rinsed his mouth' onward, the holy one preaches the Dharma to moisten the king's mind; 4. From 'During such a period' onward clarifies that due to the food and also through hearing the Dharma, he did not die for many days. First, 'At that time Prince Ajātaśatru of Rājagṛha' refers to when the Buddha was in Rājagṛha. 'Unborn enmity' means that before he was born, a physiognomist divined: 'After this child is born, he will certainly harm his father.' 'Following the instructions of Devadatta, an evil friend': Devadatta is translated here as 'Heavenly Heat' or 'God-given'; he was the son of Droṇodana, a paternal cousin of the Buddha, and the elder brother of Ānanda. Ānanda is translated here as 'Joy', 'Unstained', or 'Delight'. Devadatta had thirty marks, went forth from home, recited sixty thousand dharma-aggregates, mastered the twelve Vedas, and for the sake of gain and offerings went to the Buddha's presence to seek to learn supernormal powers. The Buddha did not explain it to him, but had him contemplate impermanence so that he could attain the Way naturally. He then went to Śāriputra, Maudgalyāyana, and on up to the five hundred disciples, none of whom taught him the method to obtain supernormal powers. Ānanda, who was a close relative and had not yet attained telepathic knowledge of other minds, conferred on him the method of supernormal powers. Devadatta entered the mountains, studied, and attained the five supernormal powers, then thought: 'Who will act as my patron?' Prince Ajātaśatru possessed the marks of a great king. [Devadatta] then transformed his body into an elephant, a horse, or jewels, and before the prince embraced and kissed him; he also went up to the heavens, took heavenly flowers and heavenly food, and said to the prince: 'I shall become the new Buddha, and you shall become the new king. Would that not be delightful!' Following his evil friend, [the prince] seized his father the king. Devadatta caused a schism in the Saṅgha, which Śāriputra and Maudgalyāyana converted and reunited. He pushed down a mountain to crush the Buddha, but the Guhyaka-vajradhara struck it with his pestle; the shattered fragments flew and injured the Buddha's toe. The bhikṣuṇī Utpalavarṇā rebuked him, and he struck her with his fist so that her eyes fell out. Committing the three heinous offenses, he entered hell alive. In former times, Bimbisāra was touring and hunting deer on Mount Vipula, but caught nothing. He encountered a sage sitting upright, sent men to drive him away, and subsequently ordered him killed. At the point of death, [the sage] held an evil thought: 'May I in a future life harm you with mind and mouth just as you have done today.' Events such as these are all the skillful expedient manifestations of great beings, walking the non-path to penetrate the Buddha-path. Sentient beings differ in their faculties and natures, and their entry into the Way varies: one through adverse means and one through favorable means, they propagate the Way to benefit beings, displaying the conduct of the Avīci hell without affliction or anger. King Ajātaśatru displayed heinous deeds to stop evil people from committing heinous deeds. Second, clarifies that the queen offered food. The king ate parched barley meal and drank juice, asked for water to rinse his mouth, pressed his palms together, bowed toward the distance, requested to receive the eight precepts, and bathed until pure. Third, the two holy ones preached the Dharma for him. Maudgalyāyana was the disciple at the Buddha's right hand; formerly he had shaved his head and made a kāṣāya for a pratyekabuddha, vowing to obtain supernormal powers. Conferring the eight precepts: not killing, not stealing, not engaging in sexual misconduct, not lying, not drinking alcohol, not adorning with flowers or perfumes, not viewing or listening to singing and dancing, and not sitting on high beds—these eight are the precepts. Not eating past midday is the fasting observance. The Abhidharma considers not wearing scented robes and not sitting on high beds both to be matters of adornment, and combines them into one. Pūrṇa is translated here as Maitrāyaṇīputra, or 'Son of Full Compassion', taking his name from his parents; he was foremost in preaching the Dharma, skillful at opening the minds of people, and was therefore specially dispatched. Fourth, because of the food and hearing the Dharma, Bimbisāra did not die for many days. Next, within the harming of the mother, there are four parts: 1. Imprisonment by her son; 2. Requesting the Buddha on account of the imprisonment; 3. The Buddha and his disciples going in response to the request; 4. Seeing the Buddha, lamenting, and requesting the Dharma. Within the first part, there are further three: 1. The wish to harm the mother; 2. Two ministers remonstrate and refuse to allow the harm; 3. Ordering the palace attendants to imprison her. First, Ajātaśatru asked the gatekeeper whether the king was still alive. Second, the gatekeeper answered with the actual facts. Third, the king heard this and became enraged, calling his wife a thief and his mother an accomplice to the thief, whereupon he drew a sharp sword wishing to harm his mother. Why did he wish to harm his mother when he should have killed the gatekeeper? The gatekeeper had an excuse: 'The former king had an order forbidding all ministers, but did not mention women. The śramaṇas flew in from the sky, which I could not prevent. Though the king coveted the state and killed his father, he still did not violate the law. In the eighteen thousand years since the beginning of the kalpa, one has never heard of an unprincipled harming of a mother.' Harming a mother was seen with his own eyes, so why say 'never heard'? It means he could not bear to hear of it. When people of the world spread such tales, it would be improper to remain here, and they would flee to another country; thus it says 'not remaining'. Since countries have existed, though there are criminal punishments, they are not applied to women, how much less to one's own mother; hence they would not remain. 'Pressing their hands on their swords, they stepped back': Pressing their swords displayed awe, to quell the king's wrath. 'Startled and terrified' means frightened. Jīvaka is translated here as 'Firm Life'; at birth, one hand held a medicine pouch and one hand held a needle tube. In the past, he vowed to be a physician capable of curing others' diseases; his epithet was established based on his virtue. Āmrapālī was a woman, and [along with Jīvaka] they were worthy ministers of the state. If worthy ministers leave, the state will surely perish. 'You must not do this for my sake': Jīvaka remonstrated again, warning him under no circumstances to harm his mother. Repenting and begging forgiveness for his previous fault, he then set aside his sword, desisted from harming his mother, and ordered the palace attendants to confine her in the deep palace. From 'Vaidehī was confined' onward is the second part, requesting the Buddha, which means requesting the Tathāgata to send his disciples to meet with her. The text has two parts: first clarifying the request for persons, and next clarifying the request for the Dharma. Why did Vaidehī ask to see Maudgalyāyana and Ānanda? Maudgalyāyana was her family preceptor, and Ānanda was the Buddha's attendant; having always given her admonitions before, she specifically sought to see them. Residing in the deep palace, she dared not make a specific request [to the Buddha]; inwardly disgusted with the evil realm and wishing to be born in the Pure Land, she wished to have the two transmit her intention to invite the Buddha. Weeping tears like rain, she hoped for the Buddha's pity and bowed toward the Buddha from afar. She had already bowed before, and now bowed again, expressing her earnest devotion. From 'The World-Honoured One was at Gṛdhrakūṭa' onward, the Tathāgata appeared in the palace, no different from the Śrīmālā-sūtra. At the very moment this thought arose, the Buddha appeared in the sky. The text has five parts: 1. Supernormal powers; 2. Physical body; 3. Sitting on the seat; 4. Retinue; 5. Raining flowers. 'Knowing Vaidehī's thoughts' is knowing other minds. 'Disappearing from Mount Gṛdhrakūṭa and appearing in the royal palace' reveals supernormal powers. Question: Previously, Bimbisāra invited disciples, yet his intention was on the Tathāgata. Now the queen also invites disciples, yet her intention is on the Buddha. Why did the previous request lead to sending disciples, whereas for the present request he went in person? There are two explanations: First, King Ajātaśatru and Devadatta killed the father; if the Tathāgata went in person, it was feared that King Ajātaśatru would harbor enmity and resentment, so to protect him, he could not go in person. Second, the Buddha-Dharma relies on kings; Bimbisāra was certain to die, and Ajātaśatru was to become the lord of the country; if the Tathāgata went, then when the king gained sovereignty, the Buddha-Dharma would not be practiced, so he could not go. The queen was free of all these complications, so the Tathāgata went in person. In the lamentation and request for the Dharma, there are two intentions: From 'Vaidehī saw the Buddha' onward directly clarifies the request for her place of birth. From 'Now before the World-Honoured One' onward clarifies the request for the cause of rebirth. First, she clarifies the offering and asks about the cause of rebirth; next, she asks about the place of birth. 'What sin have I committed to give birth to such an evil son? By what conditions also does the World-Honoured One have Devadatta as a relative?' This sūtra does not answer, but other sūtras explain it. Formerly, in the time of the Buddha Dīpaṅkara, Śākyamuni was a young māṇava studying under the ṛṣi Ratnacūḍa. When his studies were completed, he thought to repay the kindness, but reflected on his own poverty. At that time, Yajñadatta wished to marry off his daughter; a man named Sumati sought to become his son-in-law, who was clever and wise but ugly in appearance. The māṇava met him and debated with him, and Sumati was defeated by his words. Yajñadatta was delighted, gave a great gift of precious gems, and took him as husband for his daughter. Sumati gave rise to resentment and made a vow: 'In future lives, age after age, I shall constantly afflict you.' Due to this condition, he constantly encountered afflictions from him. 'Defiled and evil': 'Defiled' refers to the five defilements: 1. Views; 2. Afflictions; 3. Sentient beings; 4. Lifespan; 5. Kalpa. 'Evil' refers to the ten evils: killing, stealing, sexual misconduct, lying, harsh speech, divisive speech, frivolous speech, covetousness, anger, and wrong views. 'Three paths': Hell is called Niraya, translated as 'unpleasant'. Animals are called 'those that move horizontally'; they are raised by masters and driven or devoured by humans. Hungry ghosts are starved, empty, timid, and fearful. The three-thousandfold world realm equally contains this evil, hence it is said to be 'brimming'. 'Multitude of unwholesome aggregates' refers to the causes of the evil paths. Because no one fails to give rise to them, they are called 'multitude'. Humans constantly engage in killing, stealing, sexual misconduct, and the like, defying principle and wronging things, which constitutes the unwholesome. The accumulation is called 'aggregate'. 'May I in the future not hear evil sounds and not see evil people. Now before the World-Honoured One I throw my five limbs to the ground': the two elbows, two knees, and top of the head are the five limbs. Kṣama is a Sanskrit word; 'regretting faults' (huiguo) is Chinese. Mentioning both together, it is called 'repentance' (chanhui). Verifying the cause by the effect, she knew there was past sin, and fearing that if not fully recompensed she would suffer it again in the future, she had to repent. 'I only pray that the Buddha-sun': she states her request. The Buddha can destroy the dark ignorance of sentient beings, just as the sun dispels darkness, hence he is called the 'Buddha-sun', 'to teach me to contemplate the places of pure karma'. The opening preface ends.

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觀無量壽佛經疏 — Classical Chinese