觀無量壽佛經疏 1

English (machine translation) 1

Language: English

1.1

Compiled and recorded by the monk Shandao.

1.2

First, exhorting the assembly to make vows and take refuge in the Three Jewels:

Let monastics, laypeople, and the present assembly all generate the unsurpassable mind. / Birth-and-death is exceedingly hard to revile; the Buddha Dharma is also hard to take joy in. / Together generate an adamantine resolve, cross horizontally and cut off the four currents. / Vow to enter the realm of Amitābha, take refuge and join palms in reverence. / World-Honoured One, with single-mindedness I take refuge throughout the ten directions / In the ocean of dharmatā and tathatā, and the Buddhas of saṃbhoga and nirmāṇa; / In each bodhisattva's body, their immeasurable retinue, / Their adornments and transformations—the ocean of the ten bhūmis and three stages of worthies; / Those whose eons are fulfilled or not fulfilled, whose wisdom and conduct are perfected or not perfected; / Those whose fundamental afflictions are ended or not ended, whose habitual latencies are eradicated or not eradicated; / Those with effort and without effort, those with realized wisdom and not yet realized wisdom; / Those of wondrous enlightenment and samyak-sambodhi, [attained through] the samāpatti of the adamantine mind / Corresponding [to reality] after a single thought-moment, possessing the fruitional virtue of nirvāṇa. / We all take refuge in the honored bodhi of the three Buddha-[kāyas]; / With unhindered supernormal power, may you secretly support and embrace us. / We all take refuge in the sages and worthies of the three vehicles; / Those who learn the Buddha's great compassionate mind and never retreat over long periods, / We pray that from afar you will bestow protection, so that in thought after thought we behold the Buddhas. / We who are foolish and ignorant bodies have transmigrated since time immemorial; / Today we encounter Śākyamuni Buddha's traces left in the latter days of the Dharma, / The fundamental vow of Amitābha, the essential gate of Sukhāvatī, / To dedicate the meditative and non-meditative [goods], and swiftly realize the unborn body. / Relying on the Bodhisattva Piṭaka, the ocean of the sudden-teaching eka-yāna, / I utter this verse to take refuge in the Three Jewels, in accord with the Buddha's mind. / May the Buddhas of the ten directions, numerous as the sands of the Ganges, illuminate and know me with their six abhijñās; / Now mounting the teaching of the two Honored Ones, I broadly open the gate of the Pure Land. / I vow that with this merit, bestowed equally on all, / Together we may generate bodhicitta and be reborn in the Land of Peace and Bliss.

1.4

Within this Dhyāna Sūtra, I first present seven analytical sections, and thereafter interpret the meaning according to the text: First, presenting the introductory title; second, explaining its name; third, interpreting the meaning according to the text and distinguishing the differences in the fundamental doctrine and the scope of the teaching; fourth, correctly revealing the distinctions among the speakers; fifth, analyzing the generic and specific differences between the two kinds of good, meditative and non-meditative; sixth, harmonizing contradictions between sūtras and treatises, broadly posing questions and answers to dispel doubts; seventh, analyzing the degree of benefit obtained by Vaidehī upon hearing the Buddha's correct teaching.

1.5

First, presenting the introductory title: I consider that tathatā is vast and immense, its bounds unfathomable by the five vehicles; dharmatā is profound and lofty, its limits unsearchable by the ten stages of sages. The measure of the substance of tathatā—its measurable nature does not exceed the [ordinary] fluttering mind; the boundary of dharmatā is boundless, its substantial boundary fundamentally unmoving. The immaculate dharmadhātu is equally perfected by ordinary beings and sages; the 'suchness' free of both defilements universally encompasses sentient beings. The virtues numerous as the sands of the Ganges are tranquil and clear in function, but because defiling hindrances deeply obscure them, the pure substance has no way to brightly shine. Therefore, [Śākyamuni], hiding his great compassion behind his western manifestation, alarmed, entered the gate of the burning house, sprinkled amṛta to moisten the sprouts [of sentient beings], and radiated the torch of wisdom to illumine the deep gloom of the long night. Fully equipping the three kinds of giving and completely gathering the four saṃgraha-vastus, he revealed the causes of suffering during long eons and led [beings] to awaken and enter the joyful fruition of eternal life. Unexpectedly, the multitude of confused beings differ in nature and have varied inclinations; although they lack the capacity for the one reality, they equally possess the functions of the five vehicles. Consequently, he spread the cloud of compassion across the three realms and poured the rain of the Dharma through great compassion. None failed to have their dust and toil equally moistened, universally receiving the benefit never heard before. The seed of bodhi used this to sprout in the mind; the sprout of correct awakening grew from this in thought after thought. Arising superior practices based on the mind, there are over eighty-four thousand gates; gradual and sudden each suit what is appropriate, and those who accord with conditions all receive liberation. However, sentient beings' hindrances are heavy, and those who attain awakening find it difficult to understand; although there are many gates of instructional benefit, ordinary delusion has no means to master them all. By good fortune, Vaidehī made the request: 'Now I desire to be reborn in the Land of Peace and Bliss. I only pray that the Tathāgata teach me how to contemplate and teach me samāpatti.' Thereupon, because of her request, the Lord of Transformation of the Sahā world broadly opened the essential gate of the Pure Land, and the Capable One of Peace and Bliss manifested his fundamental vow of special intent. As for the 'essential gate', it refers to the two gates of meditative and non-meditative [good] in this Dhyāna Sūtra. 'Meditative' means stilling thought to concentrate the mind; 'non-meditative' means abandoning evil to cultivate good. Dedicated, these two practices seek rebirth. As for the 'universal vow', as the Larger Sūtra explains, of all good and evil pṛthagjanas who attain rebirth, there are none who do not take the power of Amitābha Buddha's great vow and karma as their adhipati-pratyaya. Furthermore, the Buddha's secret intent is profound and vast, and his doctrinal gates are difficult to understand; the three stages of worthies and ten stages of sages cannot fathom what they glimpse, how much less could someone like me, a light feather outside the pale of faith, presume to know its purport! Respectfully contemplating, Śākyamuni sends us off from this shore, while Amitābha comes to welcome us from that realm; with that one calling and this one dispatching, how could we ever fail to go? One should only diligently revere the Dharma, taking the end of this life as the term; shedding this defiled body, one immediately realizes the eternal bliss of that dharmatā. This concludes the brief presentation of the introductory title.

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Second, explaining the name: The sūtra states: 'The Sūtra on the Contemplation of Amitāyus Spoken by the Buddha, in one fascicle.' As for 'Buddha', this is the correct pronunciation from the Western realm. In this land it is called 'the Awakened One': one who is self-awakened, awakens others, and whose awakened conduct is fully perfected is called 'Buddha'. 'Self-awakened' distinguishes him from pṛthagjanas; this is because śrāvakas are narrow and inferior, able only to benefit themselves and lacking the great compassion to benefit others. 'Awakening others' distinguishes him from the two vehicles; this is because bodhisattvas possess wisdom and therefore can benefit themselves, and possess compassion and therefore can benefit others, constantly practicing both compassion and wisdom without clinging to existence or non-existence. 'Awakened conduct fully perfected' distinguishes him from bodhisattvas; this is because the Tathāgata's wisdom and practice are already exhausted, his eons already fulfilled, transcending the three stages; hence he is called 'Buddha'. As for 'spoken', setting forth and proclaiming with vocal sound is called 'spoken'. Furthermore, the Tathāgata preaches the Dharma according to faculties in many different ways: gradual or sudden according to what is appropriate, differing in being hidden or revealed; or preaching through all six sense faculties, and likewise through his marks and signs; responding to thought and according with conditions, all receive the benefit of realization. As for 'Amitāyus' [Boundless Life], this is the Chinese translation of this land. As for 'Namo Amitābha', this is the correct pronunciation from the Western realm. Furthermore, 'na' means taking, 'mo' means refuge [or life], 'a' means non-, 'mi' means measure, 'tā' means life, and 'bha' (fo) means awakened; thus it says 'taking refuge in the Awakened One of Boundless Life'. This is the Sanskrit and Chinese correspondence, and such is its meaning. Now, 'Boundless Life' is the Dharma, and 'the Awakened One' is the person. Person and Dharma are both manifested, hence the name Amitābha Buddha.

1.7

Furthermore, 'person and Dharma' are the objects of contemplation. There are two kinds: first, circumstantial retribution; second, primary retribution. In circumstantial retribution there are three kinds: first, underground adornments, which are the mutual radiance of all the jeweled banners, and so forth; second, ground adornments, which are all the jeweled grounds, ponds, groves, jeweled towers, palaces, and pavilions; third, aerial adornments, which are all the transformed jeweled palaces, flower nets, jeweled clouds, transformed birds, breezes and light, producing music, and so forth. Although there are three kinds of distinctions as stated above, they are all the superior marks of the uncontaminated, true nature of Amitābha's pure realm. This summarizes the adornments of circumstantial retribution. Furthermore, as for circumstantial retribution, from the sun contemplation down to the lotus throne contemplation, they generally elucidate circumstantial retribution. Within this circumstantial retribution, there is generic and specific. As for specific, the single contemplation of the lotus throne is its specific circumstantial [retribution], belonging solely to Amitābha Buddha. The remaining six contemplations above are its generic circumstantial [retribution], belonging to the ordinary beings and sages of the dharmadhātu; because those who attain rebirth share in its enjoyment, it is called generic. Furthermore, within these six there are provisional and real. As for provisional, the sun visualization, water visualization, ice visualization, and so forth are provisional circumstantial [retribution], because they are objective images that can be seen in resemblance in this realm. As for real circumstantial [retribution], from the lapis lazuli ground down to the contemplation of the jeweled tower, they are real circumstantial [retribution], because they are real, uncontaminated, visible objective images of that realm.

1.8

Second, within primary retribution there are also two kinds: first, the master's adornment, which is Amitābha Buddha; second, the assembly of sages' adornment, which is the present assembly there and those of the ten directions' dharmadhātus who are reborn together. Furthermore, within this primary retribution there are also generic and specific. As for specific, it is Amitābha Buddha; within this specific there are also real and provisional. As for provisional primary retribution, it is the eighth image contemplation. Avalokiteśvara, Mahāsthāmaprāpta, and the others are also like this. This is because sentient beings' hindrances are heavy and their defiling delusions deep; the Buddha feared that if they tried to visualize his true form all at once, there would be no way for it to appear. Therefore, he provisionally established a true image to steady their mental contemplation, so that by identifying with that Buddha they might realize the object; hence it is called provisional primary retribution. As for real primary retribution, it is the ninth true body contemplation. Because of the previous provisional primary [retribution], their disordered thoughts are gradually stilled and their mind's eye is opened, so that they roughly see the various adornments of that realm's pure twofold retribution to remove darkness and delusion; by removing hindrances, they are able to see that real objective image. As for generic primary retribution, it refers to Avalokiteśvara, the assembly of sages, and so forth below. What was previously described as generic and specific, real and provisional, directly clarifies the twofold retribution of circumstantial and primary.

1.9

As for 'contemplation', it means to illuminate: constantly using the hands of pure faith to hold the radiance of wisdom, illuminating matters such as the primary and circumstantial [retributions] of Amitābha. As for 'sūtra', it means a warp: a warp can hold the woof, producing bolts of cloth and serving their purpose; a sūtra can hold the Dharma, matching principle and phenomena, meditative and non-meditative according with faculties so that the meaning is never lost. It enables those who cultivate and aspire to rely on the causal conditions of teaching and practice, to mount the vow and attain rebirth, realizing the unconditioned bliss of the Dharma. Having been reborn in that realm, there is nothing further to fear; over a long time they carry out practice, the fruit culminating in bodhi, the dharmakāya eternally abiding like empty space. Because it brings about these benefits, it is called a sūtra. As for 'in one fascicle', although this Dhyāna Sūtra is said to consist of two assemblies of correct preaching, they are combined into this single [volume], hence called one fascicle. Therefore it is called 'The Sūtra on the Contemplation of Amitāyus Spoken by the Buddha, in one fascicle.' This concludes the explanation of its title and meaning.

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Third, distinguishing the fundamental doctrine and the scope of the teaching: As the Vimalakīrti Sūtra takes inconceivable liberation as its doctrine, and the Pañcaviṃśatisāhasrikā Prajñāpāramitā Sūtra takes the wisdom of emptiness as its doctrine—examples of this kind are not solitary—now this Dhyāna Sūtra takes the samādhi of contemplating the Buddha as its doctrine, and also takes the samādhi of recollecting the Buddha as its doctrine. Single-mindedly directing vows toward rebirth in the Pure Land is its substance. Regarding the scope of the teaching, it is asked: 'Between the two Piṭakas, by which Piṭaka is this sūtra subsumed? Between the two teachings, by which teaching is it encompassed?' Answer: 'Now this Dhyāna Sūtra is encompassed by the Bodhisattva Piṭaka and subsumed under the sudden teaching.'

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Fourth, distinguishing the speakers: Whenever sūtras are spoken, there are no more than five kinds of speakers: first, spoken by the Buddha; second, spoken by holy disciples; third, spoken by devas and ṛṣis; fourth, spoken by spirits and ghosts; fifth, spoken by transformed beings. Now this Dhyāna Sūtra was spoken by the Buddha himself. Question: 'Where did the Buddha speak it? For whom did he speak it?' Answer: 'The Buddha spoke it in the royal palace for Vaidehī and others.'

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Fifth, analyzing the two gates of meditative and non-meditative [good], there are six aspects: first, clarifying the petitioner, namely Vaidehī; second, clarifying the one requested, namely the World-Honoured One; third, clarifying the speaker, namely the Tathāgata; fourth, clarifying what was spoken, namely the sixteen contemplation gates of the two goods, meditative and non-meditative; fifth, clarifying the one who acted [for their sake], namely the Tathāgata; sixth, clarifying those for whom it was acted, namely Vaidehī and others.

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Question: 'Due to whose request were the two goods, meditative and non-meditative, set forth?'

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Answer: 'The one gate of meditative good was requested by Vaidehī; the one gate of non-meditative good was spoken by the Buddha on his own initiative.'

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Question: 'It is not yet known in which texts the two goods of meditative and non-meditative appear? Now that the teaching is fully prepared and not in vain, what sort of capacities are capable of receiving it?'

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The answer states: "The explanation has two meanings. First: those who slander the Dharma and lack faith, those in the eight conditions of hindrance, and non-humans—these do not receive it. They are like rotten timber or stubborn stone, which can never have a time of becoming moist with life. For such sentient beings, there is definitely no possibility of receiving transformation. Aside from them, all who with single-minded faith and joy aspire and vow to attain rebirth—at the highest, throughout a whole lifetime; at the lowest, including even ten recitations—by riding the power of the Buddha's vow, there are none who do not attain rebirth. This concludes the answer to the above question regarding which capacities can receive [the teaching]. Second, regarding from which passages it derives: there is the general and the specific. The general has three different meanings. What are they? First, from 'Vaidehī addressed the Buddha, saying: "I only wish that you would speak extensively for me of a place without sorrow and affliction,"' this is Vaidehī directing her mind to make a general request for what she sought. Second, from 'I only wish that the Sun of the Buddha would teach me to contemplate a place of pure karmic action,' this is Vaidehī making a general request for the practice to go [there]. Third, from 'The World-Honoured One manifested the lands upon a platform of light,' this is answering the earlier general request to 'speak extensively for me.' Although there are three different meanings, this concludes the answer regarding the general. As for the specific, there are two meanings: First, from 'Vaidehī addressed the Buddha, saying: "I now take joy in being born in the world of Sukhāvatī, the place of Amitābha Buddha,"' this is Vaidehī specifically selecting for herself what she sought. Second, from 'I only wish that you would teach me to reflect and teach me samāpatti,' this is Vaidehī specifically requesting to cultivate specific practices for herself. Although there are two different meanings, this concludes the answer to the specific above."

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From here below, the meaning of the two gates of meditative and non-meditative [good] is answered next.

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Question: "What is called meditative good? What is called non-meditative good?"

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Answer: "From the sun contemplation down to the thirteenth contemplation is called meditative good. The three blessings and nine grades are called non-meditative good."

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Question: "What distinctions are there within the meditative good? In which passages does it appear?"

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Answer: "Regarding in which passages it appears, the sūtra states: 'Teach me to reflect and teach me samāpatti'—this is the passage. Regarding the distinctions, there are two meanings: the first is called reflection, and the second is called samāpatti. 'Reflection' refers to the preliminary expedient before contemplation, conceiving the general and particular characteristics of the two retributions, circumstantial and primary, of that land. Thus in the passage on the ground contemplation it states: 'Visualizing in this way is called roughly seeing the land of Sukhāvatī,' which matches the earlier phrase 'teach me to reflect.' 'Samāpatti' means that the conceptualizing mind is completely stilled and thoughts and worries are entirely extinguished; when in correspondence with samādhi, it is called samāpatti. Thus in the passage on the ground contemplation it states: 'If one attains samādhi, one sees the ground of that land clearly and distinctly,' which matches the earlier phrase 'teach me samāpatti.' Although meditative and non-meditative have two different meanings, this completely concludes the answer to the above question.

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"Furthermore, the preceding explanation differs from those of the various masters. The various masters took the single phrase 'reflection' to match the three blessings and nine grades as non-meditative good, and used the single phrase 'samāpatti' to comprehensively match the sixteen contemplations as meditative good. Such an interpretation is to be regarded as incorrect. Why? As the Avataṃsaka Sūtra states: 'Reflection and samāpatti are merely different names for samādhi,' which agrees with the text of the ground contemplation here. Corroborating it with this passage, how could it possibly extend to non-meditative good? Furthermore, earlier when Vaidehī made her request, she only said: 'Teach me to contemplate a place of pure karmic action,' and next below she requested again, saying: 'Teach me reflection and samāpatti.' Although there are two requests, they pertain exclusively to meditative good. Moreover, the text on non-meditative good has no place of request at all; it was simply expounded spontaneously by the Buddha himself. In the context of the non-meditative good below, it states: 'Also causing all pṛthagjanas of future ages...' and so on, which is the passage."

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Sixth, harmonizing the contradictions among the sūtras and treatises, broadly presenting questions and answers, and dispelling doubts. Within this section, there are six topics: first, presenting the various Dharma masters' explanations of the meaning of the nine grades; second, refuting them using reasoning; third, raising the nine grades again to counter and refute them; fourth, citing scriptural passages to prove that it is definitively for pṛthagjanas and not for noble beings; fifth, reconciling the intended meaning of 'a different time'; sixth, reconciling the meaning that the lineage of the two vehicles is not born [there].

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First, regarding the explanations of the various masters: they first raise the three types of people of the superior grade. 'The superior-upper refers to bodhisattvas from the fourth bhūmi to the seventh bhūmi. How is this known? Because upon arriving there, they immediately attain the forbearance of the non-arising of dharmas. The superior-middle refers to bodhisattvas from the first bhūmi to the fourth bhūmi. How is this known? Because upon arriving there, after one small kalpa, they attain the forbearance of the non-arising of dharmas. The superior-lower refers to bodhisattvas from the gotra-bhūmi and above up to the first bhūmi. How is this known? Because upon arriving there, after three small kalpas, they first enter the first bhūmi. These three grades of people are all stations of birth for Great Vehicle noble beings.' Next, raising the three types of people of the middle grade, the various masters say: 'The middle-upper refers to persons of the three fruits. How is this known? Because upon arriving there, they immediately attain arhatship. The middle-middle refers to internal pṛthagjanas. How is this known? Because upon arriving there, they attain srotāpanna. The middle-lower refers to worldly good pṛthagjanas who, detesting suffering, seek rebirth. How is this known? Because upon arriving there, after one small kalpa, they attain the fruit of an arhat. These three grades pertain solely to Hinayāna noble beings and the like. The three types of people of the lower grade are pṛthagjanas newly studying the Great Vehicle, divided into three grades according to the gravity of their faults, sharing a single level. That they seek and vow to attain rebirth is not necessarily the case, as can be known.'

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Second, refuting them using reasoning: regarding the above assertion that they are bodhisattvas from the first bhūmi to the seventh bhūmi, as the Avataṃsaka Sūtra states: 'From the first bhūmi and above up to the seventh bhūmi, these are bodies born of dharmatā, bodies of transformation-change.' They never have the suffering of fragmented lifespan. In terms of their functional capacity, they have already passed through two great asaṃkhyeya-kalpas, cultivating both merit and wisdom and realizing the dual emptiness of persons and phenomena. All are inconceivable, endowed with unhindered supernatural powers and boundless transformations. Dwelling in a saṃbhoga land, they constantly hear the saṃbhogakāya Buddha preach the Dharma. With compassion they transform the ten directions, pervading them in an instant. What further worry could they have that they would rely on Vaidehī to request the Buddha for them to seek rebirth in the Land of Peace and Bliss? Proved by this scriptural passage, how could what the various masters say not be mistaken? This concludes the answer to the two [highest] above. Regarding the superior-lower: the above assertion that it refers to those from the gotra-bhūmi up to the first bhūmi is not necessarily so. As the sūtra states: 'These bodhisattvas are called non-retrogressing. Dwelling in saṃsāra, they are not defiled by saṃsāra, just as geese and ducks in water cannot be wetted by the water.' As the Pañcaviṃśatisāhasrikā Prajñāpāramitā Sūtra states: 'Bodhisattvas at this stage do not retrogress because they are guarded by two kinds of true spiritual friends. What are the two? First, the Buddhas of the ten directions. Second, the great bodhisattvas of the ten directions. Constantly aiding them externally through the three modes of action, they have no retrogression or loss regarding wholesome dharmas; hence it is called the non-retrogressing stage.' Such bodhisattvas can also accomplish the eight aspects of attaining Buddhahood and transform sentient beings. In terms of their cultivation and practice, they have already passed through one great asaṃkhyeya-kalpa, cultivating both merit and wisdom, and so forth. Since they possess such supreme virtues, what further worry could they have that they would rely on Vaidehī to request rebirth? Proved by this scriptural passage, we know that what the various masters determined is likewise mistaken. This concludes the critique of the superior grade.

1.26

Next, critiquing the three types of people of the middle grade: the various masters say that the middle-upper refers to persons of the three fruits. However, such people have severed the three evil destinies forever and will not be born in the four bad paths. Even if they currently create sinful karma, it will definitely not bring future retribution. As the Buddha said: 'These people of the four fruits sit upon the seat of liberation together with me.' Since they possess such spiritual efficacy, what further worry could they have that they would rely on Vaidehī to seek a path to rebirth? The great compassion of all Buddhas is directed toward the suffering; their hearts are especially mindful of sentient beings who constantly drown, and for this reason they encourage them to return to the Pure Land. It is like a drowning person, who urgently requires special rescue; what need is there to deliver someone on the shore? Proved by this scriptural passage, we know that what the various masters determined is mistaken in the same way as before. The remaining below can be known accordingly.

1.27

Third, raising the nine grades again to counter and refute them: the various masters say that a person of the superior-upper birth is a bodhisattva from the fourth bhūmi to the seventh bhūmi. Why, then, does the Dhyāna Sūtra state: 'Three kinds of sentient beings shall attain rebirth. What are the three? The first is able only to uphold the precepts and cultivate compassion. The second is unable to uphold the precepts and cultivate compassion, but is able to read and recite the Great Vehicle. The third is unable to uphold the precepts and read the sūtras, but is only able to be mindful of the Buddha, Dharma, Saṅgha, and so forth. These three persons each, through their own karma, apply their minds with dedicated diligence, continuous and uninterrupted for one day and one night, or up to seven days and seven nights. Each dedicates the karma they have performed, aspiring and vowing to attain rebirth. When life is about to end, Amitābha Buddha together with transformation Buddhas and the assembly of bodhisattvas emit light and extend their hands, and in the space of a snap of the fingers, they are immediately born in that land.' Proved by this passage, these are precisely supreme pṛthagjanas of the highest virtue in the Great Vehicle after the Buddha's decease. Although the number of days is few, the moment of their action is fierce; how could they be determined as identical to the superior noble beings? Now, in terms of their functional capacity, bodhisattvas from the fourth to the seventh bhūmi are inconceivable; how could they rely on the good of one to seven days to have hands extended from a lotus platform to welcome them for rebirth? This concludes countering the superior-upper.

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Next, countering the superior-middle: the various masters say that these are bodhisattvas from the first bhūmi to the fourth bhūmi. Why, then, does the Dhyāna Sūtra state: 'They do not necessarily uphold the Great Vehicle.' What is meant by 'not necessarily'? They may read or may not read, hence it is called 'not necessarily.' It only speaks of skillful understanding, not yet discussing their practice. It also states: 'They deeply believe in cause and effect, and do not slander the Great Vehicle. By dedicating these roots of goodness, they vow to attain rebirth. When life is about to end, Amitābha Buddha together with transformation Buddhas and the assembly of bodhisattvas simultaneously extend their hands, and they are immediately born in that land.' Proved by this passage, these are also Great Vehicle pṛthagjanas after the Buddha's decease whose practice and karma are somewhat weaker, causing there to be differences in the reception at the time of death. Now, in terms of the functional capacity of bodhisattvas from the first to the fourth bhūmi, as the Avataṃsaka Sūtra states, it is inconceivable; how could they rely on Vaidehī's request before they could attain rebirth? Countering the superior-middle concludes.

1.29

Next, countering the superior-lower: the various masters say that these are bodhisattvas from the gotra-bhūmi and above up to the first bhūmi. Why, then, does the Dhyāna Sūtra state: 'They also believe in cause and effect.' What is meant by 'also believe'? They may believe or may not believe, hence it is called 'also.' It also states: 'They do not slander the Great Vehicle, but only bring forth the mind directed toward unsurpassed bodhi. Taking this single phrase as their primary practice, they have no other good. Dedicating this single practice, they seek and vow to attain rebirth. When life is about to end, Amitābha Buddha together with transformation Buddhas and the assembly of bodhisattvas simultaneously extend their hands, and they immediately attain rebirth.' Proved by this passage, these are solely all sentient beings after the Buddha's decease who arouse the Great Vehicle mind whose practice and karma are not strong, causing there to be differences in the reception at the time of departure. If one considers the power and influence of bodhisattvas at this stage, they attain rebirth in the pure lands of the ten directions as they please; how could they rely on Vaidehī to request the Buddha for them to encourage rebirth in the Western Sukhāvatī? Countering the superior-lower concludes.

1.30

Namely, there are differences at the time of departure among these three grades. How are they different? When the superior-upper departs, the Buddha together with countless transformation Buddhas simultaneously extend their hands. When the superior-middle departs, the Buddha together with one thousand transformation Buddhas simultaneously extend their hands. When the superior-lower departs, the Buddha together with five hundred transformation Buddhas simultaneously extend their hands. It is simply that karma has strength and weakness, which causes there to be these distinctions!

1.31

Next, countering the three types of people of the middle grade: the various masters say that the middle-upper refers to Hinayāna persons of the three fruits. Why, then, does the Dhyāna Sūtra state: 'If there are sentient beings who uphold the five precepts and eight precepts, cultivate the various precepts, do not commit the five heinous crimes, and are free from all faults, when their life is about to end, Amitābha Buddha together with the noble assembly of monks will emit light, preach the Dharma, and appear before them, and having seen this, this person will immediately attain rebirth.' Proved by this passage, these are also pṛthagjanas who uphold Hinayāna precepts after the Buddha's decease; how could they be Hinayāna noble beings?

1.32

Regarding the middle-middle rank: various masters say that they are internal pṛthagjanas prior to the path of seeing. Why, then, does the Dhyāna Sūtra state: 'Receiving and upholding the precepts for one day and one night, they transfer the merit and vow to be reborn. When their life is about to end, seeing the Buddha, they immediately attain rebirth'? Relying on this textual proof, how could one say that this is an internal pṛthagjana? It is simply a pṛthagjana without goodness after the Buddha's decease whose life is prolonged for a day and night, who meets with a minor condition, receives these minor precepts, and transfers the merit, vowing to be reborn. Through the power of the Buddha's vow, they immediately attain rebirth. If we speak of lesser sages, there is also no hindrance to their going. But in this Dhyāna Sūtra, the Buddha spoke for ordinary beings; it does not concern sages.

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Regarding the middle-lower rank: various masters say that they are worldly pṛthagjanas prior to the lesser vehicle's internal pṛthagjanas, who merely cultivate worldly merits seeking liberation. Why, then, does the Dhyāna Sūtra state: 'If there are sentient beings who are filial to their parents and practice worldly benevolence and compassion; when their life is about to end, they meet a good spiritual friend who explains to them the joyful affairs of that Buddha-land, the forty-eight vows, and so forth; having heard this, this person is immediately born in that land'? Relying on this textual proof, this is simply a person who has not encountered the Buddha-Dharma; though practicing filial support, they have not yet had the thought of seeking liberation. It is solely at the verge of death that they meet a good friend who encourages them to seek rebirth. Because of this encouragement, the person changes their mind and immediately attains rebirth. Furthermore, while in the world, this person naturally practiced filial piety, and did not practice the way of filial piety for the sake of liberation.

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Next, to address the three kinds of persons of the lowest rank: various masters say that such persons are pṛthagjanas beginning to study the Great Vehicle, divided into three ranks according to the gravity of their transgressions, and since they do not yet have a stage on the path, it is difficult to distinguish their grades. We take this to be not so. Why? These three ranks of persons possess neither of the two kinds of good roots—the Buddha-Dharma or the worldly; they only know how to commit evil. How is this known? As the text below says regarding the lowest-upper rank: they merely do not commit the five heinous sins or slander the Dharma, yet all other evils they commit completely, devoid of shame or remorse. Even up to the time when their life is about to end, in a single thought-moment they meet a good spiritual friend who explains the Great Vehicle to them and instructs them to utter the Buddha's name once. At that time, Amitābha Buddha immediately sends transformed buddhas and bodhisattvas to welcome this person, and they immediately attain rebirth. Indeed, such evil persons are seen everywhere one looks. If they meet a good condition, they immediately attain rebirth. If they do not meet with goodness, they will certainly enter the three evil paths, with no way out.

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Regarding the lowest-middle rank: this person previously received the Buddha's precepts, but after receiving them failed to uphold them and immediately broke them. Moreover, they stole property of the resident saṃgha and property of the present saṃgha, preached the Dharma with impure motives, and lacked even a single thought-moment of shame and remorse. When their life is about to end, the raging fires of hell arrive all at once, appearing right before them. Just as they see the fire, they immediately meet a good spiritual friend who explains the merits of that Buddha-land to them and encourages them to seek rebirth. Having heard this, this person immediately sees the Buddha and, following the transformed manifestation, attains rebirth. Initially not meeting goodness, the hell fires came to greet them; later encountering goodness, transformed buddhas came to greet them. All of this is entirely due to Amitābha's vow-power.

1.36

Regarding the lowest-lowest rank: these sentient beings create unwholesome karma, the five heinous sins and the ten unwholesome deeds, possessing all manner of unwholesome things. Due to evil karma, this person is destined to fall into hell for countless kalpas without end. When their life is about to end, they meet a good spiritual friend who instructs them to call upon Amitābha Buddha and encourages them to seek rebirth. Following this instruction, this person calls upon the Buddha and, relying on that mindfulness, is immediately reborn. If this person had not met goodness, they would certainly have sunk downwards. Because in the end they met goodness, the seven jewels come to welcome them.

1.37

Moreover, observing the meditative goods in this Dhyāna Sūtra and the meaning of the texts on the three ranks above and below, all refer to pṛthagjanas of the five defilements after the Buddha's decease; it is merely that differences in the conditions they meet cause the distinctions of the nine ranks. How so? The three persons of the highest rank are pṛthagjanas who encountered the great. The three persons of the middle rank are pṛthagjanas who encountered the lesser. The three persons of the lowest rank are pṛthagjanas who encountered evil. Because of evil karma, they rely on goodness at the verge of death and, riding the Buddha's vow-power, only then attain rebirth. Only when the lotus blossoms there do they first give rise to the aspiration [for bodhi]. How can one say that they are persons beginning to study the Great Vehicle? If one adopts this view, one harms oneself and misleads others, which is an exceedingly great injury. Now, by citing texts one by one, clear proof is revealed. We desire to let ordinary beings of both good and evil today equally share in the nine ranks, generate faith without doubt, and, riding the Buddha's vow-power, all attain rebirth.

1.38

Fourth, citing texts to provide clear proof:

1.39

Question: 'Regarding the principles of the refutations above, how is it known that the World-Honoured One was definitely speaking for pṛthagjanas and not for sages? We wonder whether this is merely determined by human speculation, or if there is also sacred teaching to substantiate it?'

1.40

Answer: 'The defilements of sentient beings are heavy and their wisdom is shallow and near. The sage's intent is vast and deep—how could one presume to decide it arbitrarily! Now, taking the Buddha's own words one by one as clear proof, within this proof there are precisely ten statements. Which are they? First, as the Dhyāna Sūtra says: "The Buddha told Vaidehī: 'I shall now explain many parables for you in detail, and also enable all pṛthagjanas in future generations who wish to cultivate pure karma to attain rebirth in the western Land of Ultimate Bliss'"—this is the first proof. Second, it says: "The Tathāgata now expounds the pure karma for all sentient beings of future generations who are harmed by the thieves of afflictions"—this is the second proof. Third, it says: "The Tathāgata now teaches Vaidehī and all sentient beings of future generations to contemplate the western World of Ultimate Bliss"—this is the third proof. Fourth, it says: "Vaidehī addressed the Buddha: 'Now, by the Buddha's power, I see that land. If after the Buddha's parinirvāṇa sentient beings are defiled, wicked, unwholesome, and afflicted by the five sufferings, how shall they see that Buddha-land?'"—this is the fourth proof. Fifth, as said at the beginning of the sun contemplation: "The Buddha told Vaidehī: 'You and sentient beings should single-mindedly focus...' down to 'unless they are born blind, all sentient beings endowed with eyes see the sun'"—this is the fifth proof. Sixth, as said in the contemplation of the ground: "The Buddha told Ānanda: 'Hold these words of the Buddha, and for all sentient beings of future generations who wish to be liberated from suffering, expound this method of contemplating the ground'"—this is the sixth proof. Seventh, as said in the lotus throne contemplation: "Vaidehī addressed the Buddha: 'By the Buddha's power I have been able to see Amitābha Buddha and the two bodhisattvas; how may future sentient beings see them?'"—this is the seventh proof. Eighth, as said next in the response to her request: "The Buddha told Vaidehī: 'You and sentient beings who wish to contemplate that Buddha should give rise to visualized thoughts'"—this is the eighth proof. Ninth, as said in the image contemplation: "The Buddha told Vaidehī: 'The buddhas, the tathāgatas, enter the mental visualizations of all sentient beings; therefore, when your minds visualize the Buddha...'"—this is the ninth proof. Tenth, as said individually in each of the nine ranks: "for all sentient beings"—this is the tenth proof. Although there are ten different statements above, they prove that the Tathāgata expounded these sixteen contemplation methods solely for sentient beings who are constantly drowning, having nothing to do with the great or lesser sages. With such textual proof, how could it be an error!'

1.41

Fifth, reconciling the intent regarding a different time. There are two aspects to this. First, a treatise says: 'Like a person who is mindful of Prabhūtaratna Buddha and thus attains non-retrogression toward unexcelled bodhi'—in general, the term 'bodhi' is the name for the Buddha-fruit, and it is also the principle of primary retribution by which one becomes a buddha. It requires that the myriad practices be fully completed before it is achieved. How could one hope to achieve it merely through the single practice of mindfulness of the Buddha? That is impossible. Although it is said not to be immediately realized, among the myriad practices it is one practice. How is this known? As the Avataṃsaka Sūtra says, 'The bhikṣu Guṇamegha told Sudhana: "In the ocean of samādhis of the Buddha-Dharma, I know only one practice, namely the samādhi of mindfulness of the Buddha."' Relying on this textual proof, how is it not a single practice? Though it is a single practice, amidst saṃsāra up until Buddhahood one never falls back, hence it is called 'not falling.'

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Question: 'If so, the Lotus Sūtra says: "If one utters 'Namo Buddhāya' even once, all have already attained the Buddha path." They should also have completed Buddhahood. What is the difference between these two texts?'

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Answer: 'In the treatise, calling upon the Buddha is done solely with the desire to achieve the Buddha-fruit for oneself. In the sūtra, calling upon the Buddha is meant to distinguish them from the ninety-five kinds of non-Buddhists. Among non-Buddhists, there is no one who calls upon the Buddha. But if one even utters the Buddha's name once with one's mouth, one is already subsumed within the Buddha path; therefore it says "already completed."'

1.44

Second, the treatise says: 'Just as a person merely vows to be born in the Land of Peace and Bliss.' For a long time, commentators on the treatises have failed to comprehend the treatise's intent, mistakenly citing the lowest-lowest rebirth where ten utterances of the Buddha's name are likened to this, claiming one does not attain rebirth immediately. Just as one gold coin can become a thousand, but only after many days, not becoming a thousand in a single day—so too is calling upon the Buddha ten times: it merely serves as a cause for a distant rebirth, and therefore one does not attain rebirth immediately. They say that the Buddha was merely speaking for future pṛthagjanas, wanting them to abandon evil and call upon the Buddha, deceitfully saying they would be reborn, when in truth they do not attain rebirth immediately, designating this as 'the intent regarding a different time.' Why, then, does the Amitābha Sūtra state: 'The Buddha told Śāriputra: "If there is a good man or good woman who hears of Amitābha Buddha and upholds his name for one day or up to seven days, single-mindedly vowing to be reborn; when their life is about to end, Amitābha Buddha and all the holy assembly will welcome them to rebirth"'? Next, the buddhas of the ten directions, as numerous as the sands of the Ganges, each extend their broad and long tongue covering the trichiliocosm and speak true words: 'You sentient beings should all believe this sūtra protected and remembered by all buddhas.' To 'protect and remember' means to uphold the Buddha's name for one day up to seven days as mentioned above. Now that there is such sacred teaching as clear proof, we wonder why practitioners today, for reasons unknown, place faith in the treatises of ordinary and lesser men, yet treat the truthful words of all the buddhas as false speech instead! How bitter and extreme that they can utter such unbearable words! Even so, we respectfully hope that all good spiritual friends who wish to be reborn will carefully reflect on their own. It is better to err in this present life by misplacing faith in the Buddha's words than to cling to the treatises of bodhisattvas as one's compass. If one clings to such views, one will harm oneself and mislead others.

1.45

Question: 'How is it that they have initiated practice, yet it is said they do not attain rebirth?'

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Answer: 'If one wishes to be reborn, one must possess both practice and vow in full before one can attain rebirth. Now, this treatise speaks only of making a vow, and does not speak of possessing practice.'

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Question: 'Why does it not speak of practice?' Answer: 'Because not even a single thought-moment has yet been applied to the mind, it therefore does not speak of practice.'

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Question: 'What is the distinction between the meanings of vow and practice?'

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Answer: 'As stated in a sūtra: "If there is only practice, practice is isolated and leads nowhere; if there is only a vow, the vow is empty and leads nowhere. It requires vow and practice to support each other for whatever is undertaken to succeed." Therefore, in this treatise it speaks directly of making a vow without speaking of possessing practice; hence, that one does not attain rebirth immediately and that it merely serves as a cause for a distant rebirth is indeed true in its meaning.'

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Question: 'What is the intent of the vow such that it is said one is not reborn?'

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I answer: Hearing others say that the Western region's bliss is inconceivable, one makes a vow, saying, 'I also vow to be reborn [there].' Having spoken these words, one does not continue any further; thus it is called a vow [alone]. Now, in this Dhyāna Sūtra, chanting the Buddha's name ten times contains ten vows and ten practices, fully complete. How are they complete? Saying 'Namu' is taking refuge, and it also conveys the meaning of making a vow and dedicating merit (pariṇāmanā). Saying 'Amitābha Buddha' is the practice. For this reason, rebirth is certainly attained. Furthermore, in that treatise, invoking Prabhūtaratna Buddha is for seeking the fruit of buddhahood, which is primary retribution. Below, merely making a vow to seek rebirth in the Pure Land is circumstantial retribution. One is primary and one is circumstantial; how could they be comparable? Now, primary retribution is difficult to attain: even though one practice is refined, it has not yet succeeded. Circumstantial retribution is easy to seek; hence, with only the mind of a single vow, one has not yet entered. Even so, it is like seeking refuge on the border, which is easy, whereas becoming the sovereign is difficult. Those who currently vow to be reborn are all sentient beings seeking refuge; how could it not be easy? If one can only persevere for a whole lifetime above, or down to ten recitations below, by the power of the Buddha's vow there are none who do not go; therefore it is called easy. This meaning cannot be established merely by words, for those taking faith would harbor doubts; one must cite the sacred teachings to clarify it, so that those who hear it may then dispel their confusion.

1.52

Sixth, harmonizing the meaning that the seed of the two vehicles is not born [there].

1.53

Question: Is Amitābha's pure land saṃbhoga or is it nirmāṇa?

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I answer: It is saṃbhoga, not nirmāṇa. How is this known? As the Mahāyānābhisamaya Sūtra says: 'Amitābha Buddha of the Western Land of Peace and Bliss is a saṃbhoga buddha in a saṃbhoga land.' Also, the Larger Sūtra says: 'When the bhikṣu Dharmākara was practicing the bodhisattva path in the presence of the Buddha Lokeśvararāja, he made forty-eight vows.' In each vow he said: 'If, when I attain buddhahood, the sentient beings of the ten directions who chant my name and vow to be reborn in my land, down to ten recitations, should not be reborn there, may I not attain perfect enlightenment.' Now that he has already attained buddhahood, this is a body that rewards the cause. Furthermore, in the Dhyāna Sūtra, when the three grades of people of the upper class approach the end of life, it is always said that Amitābha Buddha together with transformation buddhas come to welcome this person. Since the saṃbhogakāya together with transformation [buddhas] comes to extend a hand, it is called 'together with'. By this textual evidence, we know it is saṃbhoga. Now, the two bodies, saṃbhoga and nirmāṇa, are different names for the same thing: earlier translations rendered saṃbhoga as response (nirmāṇa), and later translations rendered response as saṃbhoga. Whenever one speaks of 'reward' (saṃbhoga), the causal practices are not in vain and certainly invite the future fruit; because the fruit responds to the cause, it is called 'reward'. Furthermore, the myriad practices cultivated over three great asaṃkhyeya kalpas must certainly respond with the attainment of bodhi; now that the path is realized, it is a response body. These are the three bodies established by the buddhas of past and present; other than these, there is no separate essence. Even if there are limitless eight aspects and names as numerous as dust and sand, examining their essence, they are all subsumed under the transformation [body]. Now, that Amitābha is presently saṃbhoga.

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觀無量壽佛經疏 — Classical Chinese