觀無量壽佛經疏 3

English (machine translation) 3

Language: English

From here onwards, the main body is next discriminated, containing sixteen [contemplations]. We shall examine the text directly within each contemplation, without needing to reveal them beforehand. The present establishment of the main body differs from that of various other masters. Here we directly determine it according to the Dharma: from the first line of the sun contemplation down to the lowest birth of the lowest grade is the main body. Prior to the sun contemplation, although there are many different meanings, looking at the flow of this text, it is merely the prologue. This should be known.

3.3

Within the initial sun contemplation, first it is raised, next discriminated, and finally concluded. There are five points.

3.4

First, from 'The Buddha told Vaidehī' down to 'visualize the West' directly clarifies the general announcement and general encouragement. This clarifies that Vaidehī previously requested [to know about] the land of Amitābha Buddha and also requested the practice of samāpatti. The Tathāgata immediately granted to preach it for her at that time. However, because the conditions of the capacities were not yet complete and the revelation of practice was not yet thorough, he further disclosed the causes of the three blessings to provide benefits not yet heard. Furthermore, the Tathāgata reiterated his announcement to encourage circulation; this Dharma is difficult to hear, and he sought to awaken them broadly. 'The Buddha told Vaidehī: "You and sentient beings"' clarifies the announcement and encouragement: if one wishes to leave the dust of defilement equally and seek rebirth in the Buddha land, one should rouse one's mind. The phrase 'should concentrate the mind' and so forth clarifies that sentient beings are distracted and restless, their consciousness worse than monkeys, their minds pervading the six dusts without any means of resting for a moment. But because the objects and conditions are not single, greed and scattered thoughts arise before their eyes; how could settling the mind in samādhi be attained? Unless one abandons conditions, relies on quietude, and continuously focuses the mind directly on the West, excluding the other nine realms, [it cannot be achieved]. Therefore, one body, one mind, one pariṇāmanā, one place, one object, one continuity, one refuge, and one right mindfulness is called the perfection of visualization and the attainment of samāpatti. In this life and future rebirths, one is liberated according to one's mind.

3.5

Second, from 'How does one visualize?' down to 'all see the sun setting' directly clarifies mentioning the matter to be contemplated. This clarifies that all sentient beings, having long drifted in saṃsāra, do not understand how to settle the mind; although directed to the West, they do not know how to generate the thought. Therefore, the Tathāgata posed a rhetorical question for them to dispel doubt and attachment, so as to show the method of right mindfulness. 'Anyone who visualizes' clarifies mentioning the preceding intent in general to reveal the subsequent expedient means for entering contemplation. 'All sentient beings' generally raises the category of those who attain rebirth. The phrase 'unless born blind' and so forth clarifies selecting capacities for capability and incapability. 'Born blind' refers to those whose eyes cannot see objects from the time they emerge from the mother's womb; they are called 'born blind'. Such persons must not be taught to practice the sun contemplation, because they do not know the light and form of the sun disk. Except for those born blind, those who contract disease through circumstances can all achieve perfection if taught to practice the sun contemplation. Because they knew the characteristics of the sun disk's light and form before their eyes were diseased, now, although their eyes are diseased, if they are only made to grasp well the characteristics of the sun disk and hold them firmly with right mindfulness, without restriction of time, they will certainly attain perfection.

3.6

Question: "Vaidehī requested above, wishing to see the realm of Sukhāvatī, and when the Tathāgata agreed to explain it, he first taught [her] to steady the mind and contemplate the sun. What is the intention behind this?"

3.7

Answer: "This has three intentions. First, he wished to cause sentient beings to recognize the object and steady their minds, pointing toward a specific direction. He does not take the two seasons of winter and summer, but takes only the two intervals of spring and autumn. [At these times,] the sun rises due east and sets due west. Amitābha's Buddha-land is due west, exceeding a hundred thousand koṭis of lands past the place where the sun sets.

3.8

"Second, he wished to cause sentient beings to recognize the lightness or heaviness of their own karmic obstacles. How is this known? Through being taught to steady the mind and contemplate the sun. When first desiring to steady the mind, [the practitioner] is taught to sit upright in full lotus posture, placing the right foot upon the left thigh, aligned with its outer edge, and placing the left foot upon the right thigh, aligned with its outer edge; placing the left hand upon the right hand; holding the body upright; closing the mouth without clenching the teeth; pressing the tongue against the upper palate so that the breath passages in the throat and nose remain clear. Furthermore, [the practitioner] is taught to contemplate the four great elements of the body as both internally and externally empty, entirely devoid of a single thing. [For] the earth element of the body—the skin, flesh, sinews, bones, and so forth—the mind visualizes them dispersing toward the west, reaching the furthest bounds of the western direction, until not even the appearance of a single speck of dust is seen. Next, [the practitioner] visualizes the water element of the body—the blood, sweat, bodily fluids, tears, and so forth—the mind visualizing them dispersing toward the north, reaching the furthest bounds of the northern direction, until not even the appearance of a single speck of dust is seen. Next, [the practitioner] visualizes the wind element of the body dispersing toward the east, reaching the furthest bounds of the eastern direction, until not even the appearance of a single speck of dust is seen. Next, [the practitioner] visualizes the fire element of the body dispersing toward the south, reaching the furthest bounds of the southern direction, until not even the appearance of a single speck of dust is seen. Next, [the practitioner] visualizes the space element of the body uniting as one with the space of the ten directions, until not even the appearance of a single speck of dust that is not empty is seen. Next, [the practitioner] visualizes that the five elements of the body are all empty, and only the consciousness element remains, limpid and congealed, like a round mirror, clearly illuminating inside and out, bright and pure. When forming this visualization, distracted thoughts are eliminated, the mind gradually congeals into stillness, and thereafter [the practitioner] slowly turns the mind to contemplate the sun attentively. Those of sharp faculties will see the appearance of clarity manifest before them in a single sitting. When that object manifests, it may be as large as a coin, or as large as the face of a mirror. Upon this clarity, one personally sees the signs of the lightness or heaviness of one's karmic obstacles. First is the dark obstacle, like a black cloud obstructing the sun. Second is the yellow obstacle, like a yellow cloud obstructing the sun. Third is the white obstacle, like a white cloud obstructing the sun. Because this sun is obscured by clouds, it cannot shine brightly. The karmic obstacles of sentient beings are also like this: they obstruct the realm of the pure mind and prevent the mind from shining brightly. If practitioners see these signs, they must adorn the sanctuary, enshrine a Buddha statue, bathe purely, put on clean clothes, burn fine incense, and announce [their intention] to all the Buddhas and all the sages and worthies. Facing the image of the Buddha, in this present single life, they should repent of the sins created through bodily, verbal, and mental karma since beginningless time—the ten evils, the five heinous deeds, the four gravest offenses, disparaging the Dharma, being an icchantika, and so forth. They must weep bitterly and shed tears, give rise to deep shame, penetrate to the very marrow of their hearts, and reprove themselves to the bone. Having repented, they return to the previous posture and sit, steadying the mind to grasp the object. If the object manifests, and the aforementioned three obstacles are completely eradicated, the pure object contemplated will be brightly clear and pure. This is called the sudden eradication of obstacles. One who eradicates them completely with a single repentance is called a person of sharp faculties. If with a single repentance only the dark obstacle is eliminated, or with a single repentance the yellow and white obstacles are eliminated, or with a single repentance only the white obstacle is eliminated, this is called gradual elimination, not sudden eradication. Having personally recognized that karmic signs are like this, one must simply repent with diligent mind; one who repents whenever one remembers, at the three periods or six periods of the day and night, is the most superior practitioner of highest faculties. It is like being burned by boiling water or fire: as soon as one feels it, one immediately recoils; how could one casually wait for a time, wait for a place, wait for conditions, or wait for another person before removing it?

3.9

"Third, he wished to cause sentient beings to recognize that the various signs of adornment and radiance of Amitābha's primary and circumstantial retributions illuminate inwardly and outwardly, exceeding this sun hundreds of thousands of myriad times over. If practitioners do not recognize the signs of radiance of that realm, they should look upon the signs of radiance of this sun disk. Whether walking, standing, sitting, or lying down, prostrating, reciting, or mindfully recollecting, they should always maintain this understanding. Before long, they will attain the concentrated mind and see the affairs, bliss, and adornments of that Pure Land. It is for this reason that the World-Honoured One first taught the practice of the sun contemplation."

3.10

Three, from 'You should give rise to the visualization' down to 'like a suspended drum', directly teaches contemplation. This explains that, maintaining proper physical deportment and facing west, keeping to the object and steadying the mind firmly without shifting, all that is anticipated will be fulfilled.

3.11

Four, from 'Having seen the sun' down to 'distinct and clear', explains the signs of the contemplation's completion. This explains fixing the mind on seeing the sun, checking thoughts and removing conditions, without shifting from moment to moment, so that the pure marks manifest distinct and clear. Furthermore, when practitioners first see this sun while in concentration, they attain the bliss of samādhi concentration, and body and mind melt together within and without, beyond conception. When seeing this, they must properly gather the mind into concentration and must not give rise to greed and grasping in their minds. If they give rise to greed, the water of the mind is disturbed, and because the mind is disturbed, the pure realm is lost. Or it becomes unsteady, or dark, or black, or assumes colors such as blue, yellow, red, or white, unable to settle into stability. Seeing this happen, one should reflect: 'The agitation and instability of these marks of the realm are caused by the stirred thoughts of my greedy mind, which bring about the disturbance and disappearance of the pure realm.' One then steadies one's mind in right mindfulness, beginning again from the start, so that the marks of agitation are eliminated and the tranquil mind manifests once more. Knowing this fault, one must never again give rise to heightened greed. For all the contemplations below, correctness and error, gain and loss, are just the same as this. When contemplating the sun, seeing the sun with mind and object in mutual accord is called right contemplation. When contemplating the sun, not seeing the sun, but instead seeing other miscellaneous realms so that mind and object are not in mutual accord, is called false. This Sahā world is a dark abode; among all things encountered, there is nothing to compare with it. There is only the bright sun spreading its radiance, by which one can project one's thoughts to mark Sukhāvatī far away.

3.12

Five, from 'This is called' onward, is the general conclusion.

3.13

Although there were five different clauses above, the detailed explanation of the sun contemplation is now concluded.

3.14

Second, within the water contemplation, there is also first the presentation, next the explanation, and finally the conclusion. That is, there are six [parts].

3.15

One, from 'Next, form the visualization of water' down to 'gleaming transparently within and without', generally identifies the substance of the ground.

3.16

Question: "Previously [the sūtra] taught contemplating the sun; it instructed contemplation of the sun in order to know karmic marks and so forth. Now in this contemplation, it again teaches contemplating water. What is the reason for this?"

3.17

Answer: "The sun disk shines constantly, signifying the enduring radiance of Sukhāvatī. Furthermore, fearing that that ground might be uneven, like the heights and depths of this defiled land—yet, as the Sahā world is a dark abode, only the sun can bring light; and in this realm of hills and pits, there are nowhere without heights and depths—if one wishes to take something that can be level, nothing surpasses water. Displaying this mark of what can become level illustrates that lapis lazuli ground."

3.18

It is questioned again: "The water of this realm is wet and soft. Could it be that that ground is also identical to this water?"

3.19

Answer: "The flat water of this realm corresponds to that ground having no heights or depths. Furthermore, transforming water into ice corresponds to that lapis lazuli ground gleaming transparently within and without. This explains that Amitābha's practices throughout vast kalpas were without partiality, with both fundamental defilements and residual habits eradicated, thus able to bring about the transparent clarity of the ground."

3.20

It is questioned again: "Since it teaches visualizing water to steady the mind, transforming water into ice, and transforming ice into lapis lazuli ground, what method should be practiced to make the realm manifest?"

3.21

Answer: "The bodily deportment is entirely identical to the method in the sun contemplation above. Moreover, if one wishes to contemplate water to attain a concentrated mind, one must contemplate facing a similar object, and concentration will be easily attained. In a quiet place, practitioners take a bowl of water and place it on the ground before the bed, filled to the brim. Sitting upon the bed, they place a white object about the size of a bean between their eyebrows, lower their heads facing the water, and single-mindedly gaze at this white spot, without other conditions. Furthermore, when the water is first placed on the ground, its ripples do not cease, and leaning forward to look into it, one cannot see the image of the face; but contemplating without rest, the face gradually manifests. At first, the features of the face are not steady, suddenly long, suddenly short, suddenly broad, suddenly narrow, suddenly visible, suddenly invisible; when these marks appear, one must apply the mind with even greater subtlety. Before long, the ripples of the water become extremely fine, seemingly moving yet not moving, and the features of the face gradually become clearly visible. Although one sees the eyes, ears, nose, mouth, and so forth on the face, there is no need to grasp them, nor is there any hindrance; simply relax body and mind, knowing they are there without grasping them. Only grasp the white spot and contemplate it distinctly, guarding it with right mindfulness without losing focus to other conditions. When seeing this, the mind gradually comes to rest, and the nature of water becomes limpid and calm. Furthermore, if practitioners wish to know whether the ripples of the water in their own minds have not ceased, they need only observe whether this water is moving or not moving, and they will know the signs of clarity or darkness regarding whether the object manifests in their own minds.

3.22

"Furthermore, when the water has settled, take [a grain] of rice and drop it freely into the water; the ripples of the water will stir across the bowl, and leaning forward to look, the white [spot] will stir. Dropping [an object] about the size of a bean, the ripples of the water will be even greater, and the white [spot] on the face may be visible or invisible; up to dropping a date or the like into the water, its ripples will become still greater, and both the white [spot] on the face and one's own head and face will disappear completely and not manifest, because the water is stirred. The 'bowl' is an analogy for the bodily vessel. The 'water' is an analogy for the water of one's own mind. The 'ripples' are an analogy for distracted thoughts and afflictions. That 'the ripples gradually cease' means checking and relinquishing all conditions, steadying the mind on a single object. That 'the water settles and the object manifests' means the mind that conditions is unconfused, the object conditioned is unmoved, inwardly and outwardly tranquil, and the sought-after mark clearly appears.

3.23

"Furthermore, with subtle thoughts and coarse thoughts, the water of the mind stirs; once the water of the mind stirs, the tranquil object is lost. Likewise, when fine dust and coarse dust are dropped into quiet water, its ripples stir. Practitioners need only observe whether this water is moving or not moving, and they will recognize whether their own minds are resting or not resting. Furthermore, whether the object manifests or is lost, and whether it is false or correct, are entirely the same as in the sun contemplation above. Also, Vasubandhu's praise says: 'Contemplating the marks of that world, / It surpasses the pathways of the triple realm; / Ultimately like empty space, / Vast and without boundary.' This generally clarifies the measure of the ground of that land."

3.24

Two, from 'Below there are diamond and seven jewels' down to 'cannot be seen completely', directly explains the subterranean adornments. There are seven [points]: First, it explains that the banner bodies and so forth are uncontaminated diamond. Second, it explains that the marks supporting the ground are displayed and adorned with mutual radiance. Third, it explains that they possess square edges, signifying that they are not round. Fourth, it explains that they are formed of a hundred jewels, their measure exceeding the sands of dust. Fifth, it explains that the jewels emit a thousand rays of light, the radiance encompassing the boundless horizons. Sixth, it explains that the light has many different colors, which illuminate other directions and manifest according to faculties, benefiting at all times. Seventh, it explains that the myriad lights scatter brilliant hues, surpassing the sun disk, so that those newly reborn there can hardly comprehend them all at once upon beholding them.

3.25

"A praise says:
‘The adornments beneath the ground are seven-jeweled pillars,
Immeasurable, boundless, countless hundreds of millions.
Formed of a hundred treasures in eight directions and eight faces,
Seeing them, one spontaneously awakens to the Unborn.
The unborn jewel-land is forever permanent;
Every single jewel radiates countless beams of light.
Practitioners devotedly keep it constantly before their eyes,
Soaring in spirit, leaping with joy, they enter the West.’
Another praise says:
‘In the West is the bliss of peaceful, unconditioned serenity,
Utterly free and at ease, transcending existence and non-existence.
Great compassion perfumes the mind to wander through the dharmadhātu;
Dividing bodies to benefit beings, equal and without distinction.
Sometimes manifesting supernormal powers to preach the Dharma;
Sometimes manifesting marks and signs to enter the remainderless nirvāṇa.
Adornments transform and appear according to wish;
All sentient beings who behold them have their sins eradicated.’
Another praise says:
‘Return home! One must not linger in the realm of Māra.
Transmigrating for vast kalpas,
One has passed through every one of the six destinies,
Nowhere finding any other joy,
Hearing only the sounds of sorrow and lamentation.
After ending this single lifetime,
Enter that city of nirvāṇa!’"

3.26

Third, from "On the ground of lapis lazuli" down to "sharply delineated and distinct," it directly explains the adornments upon the ground, visibly marking their excellence. This explains the perfect purity of what is supported and what supports it. The seven-jeweled ponds, groves, and so forth are what is supported; the jeweled ground of lapis lazuli is what supports them. The ground is what can sustain; the ponds, terraces, trees, and so forth are what are sustained. This is because Amitābha's causal practices were complete and consummate, bringing about a recompense that is round and bright. The meaning of "bright and pure" takes the untainted as its essence. A praise says:
"The adornments of the jeweled ground are beyond compare;
Everywhere light shines throughout the ten directions.
Jeweled pavilions and lotus terraces are completely filled;
Mingled colors, translucent and bright, are difficult to fathom.
Jeweled clouds and jeweled canopies hover over the sky;
The host of sages fly with supernormal powers, coming and going with one another.
Jeweled banners and canopies turn with the wind;
Jeweled instruments holding radiance resound in response to thought.
Those who carry doubt are born with flowers yet unopened;
Hands joined within the calyx, like being inside a womb.
Internally they experience Dharma joy without the slightest suffering;
When obstacles are exhausted, in an instant the flower naturally opens.
With clear hearing and bright eyes, bodies golden in color,
Bodhisattvas gently present jeweled robes.
Light touching their bodies, they attain the three patiences;
Desiring to see the Buddha, they descend from the golden terrace;
Dharma companions welcome them and lead them into the great assembly,
Gazing up at the Honoured Face, praising: ‘Splendid indeed!’"

3.27

The words "with golden cords" and below directly explain that yellow gold forms the pathways, which resemble golden cords. Or mingled jewels form the ground and lapis lazuli forms the paths; or lapis lazuli forms the ground and white jade forms the paths; or purple gold and white silver form the ground and a hundred jewels form the paths; or inexpressible jewels form the ground and inexpressible jewels likewise form the paths; or thousands of myriad jewels form the ground and two or three jewels form the paths. In this way, they alternate and intermingle, mutually combine, illuminate each other, and display each other. Each light and color is distinct, yet without confusion. Practitioners must not say that there are only golden pathways and no paths made of other jewels.

3.28

Fourth, from "within each jewel are five hundred colors of light" down to "musical instruments serve as its adornment," it directly explains the adornments in the air. Here there are six points: first, it explains that the jewels emit many lights; second, it explains their aspects through similes; third, it explains that the lights transform into terraces; fourth, it explains that the lights transform into towers and pavilions; fifth, it explains that the lights transform into flower banners; sixth, it explains that the lights transform into the sounds of jeweled music. Furthermore, it explains that the various jewels on the ground each emit five hundred colors of light; each colored light surges upward into the sky to form a terrace of light; in each terrace are thousands of myriad jeweled towers, each adorned and composed of one, two, three, four, or up to inexpressible numbers of jewels. Regarding the words "like flowers, and also like stars and the moon," the Buddha, out of great compassion fearing people would not comprehend, borrowed similes to reveal them. Regarding the words "on both sides of the terrace are each one hundred billion flower banners," the lights of the jeweled ground are many and immeasurable; each light transforms into a terrace of light, completely filling the sky. Practitioners should constantly maintain this visualization while walking, standing, sitting, or lying down.

3.29

Fifth, from "eight kinds of pure breezes" down to "sounds of no-self," it directly explains the light transforming into musical sounds, which in turn become the aspect of expounding the Dharma. Here there are three points: first, it explains that the eight breezes issue from the light; second, it explains that as the breezes and light issue forth, they immediately play the instruments and produce sounds; third, it explains that they clearly expound the four inversions, the four truths, and teachings as numerous as the sands of the Ganges. A praise says:
"The Land of Peace and Bliss is pure;
Constantly turning the stainless wheel,
In a single thought and at all times,
It benefits the multitude of beings.
Praising all the Buddha's virtues,
Free of discriminating thoughts,
It can cause one quickly to fulfill
The great jewel-ocean of virtues."

3.30

Sixth, from "This is called" downward is the overall conclusion.

3.31

Although the preceding consists of six distinct phrases, the detailed explanation of the water visualization is concluded.

3.32

Third, regarding the visualization of the ground, it likewise first presents it, next discriminates it, and finally concludes it. Here there are six points.

3.33

First, the phrase "When this visualization is accomplished" directly concludes the preceding and introduces what follows.

3.34

Second, from "visualize each of them" down to "cannot be fully explained," it directly discriminates the signs of the visualization's accomplishment. Here there are six points: first, it explains that the mind fixes upon a single object and must not contemplate in a mixed and confused manner; second, it explains that once focused on a single object, that object appears before one, and once it appears before one, it must be made clear and distinct; third, it explains that once the object has appeared in the mind, whether closing the eyes or opening the eyes, one must guard it so that it is not lost; fourth, it explains that in the four postures of the body, day and night one should constantly be mindful of it, remembering and upholding it without abandoning it, except when sleeping; fifth, it explains that when the concentrated mind is uninterrupted, one will see the aspects of the Pure Land—this is called "seeing within the conceptualizing mind," because there are still thought and reflection; sixth, it explains that as the conceptualizing mind gradually subtilizes and reflections are abruptly eliminated, one accords with samāpatti and realizes samādhi. Truly seeing the wondrous and subtle realities of that realm, how could they be fully described? That ground is boundless in expanse, the jeweled pillars are not just one, the various gems shine with color, and their transformations are exceedingly manifold. Therefore, sentient beings are exhorted to devote their minds, keeping it constantly as if before their eyes.

3.35

Third, from "This is called" downward is the overall conclusion. Fourth, from "The Buddha told Ānanda" down to "expounding this method of visualizing the ground," it directly urges propagation and extensive preaching according to conditions. Here there are four points: first, it explains the addressing of the assembly; second, it explains exhorting the upholding of the Buddha's words to expound extensively for future assemblies the benefits of the preceding ground contemplation; third, it explains discerning the capacities—for those capable of receiving and believing, who wish to abandon this Sahā body of birth and death with the eight sufferings, the five sufferings, and the sufferings of the three evil paths, and who upon hearing will believe and practice, one should expound it urgently for them without sparing body or life. If one person can be enabled to abandon suffering and transcend birth and death, this is called truly repaying the Buddha's benevolence. Why is this? When the Buddhas appear in the world and employ various expedient means to exhort and transform sentient beings, they do not merely wish to make them restrain evil and cultivate merit to enjoy the pleasures of humans and devas. The pleasures of humans and devas are like flashes of lightning, abandoned in an instant, only to fall back into the three evil paths and suffer for a long time. For this reason, they solely exhort them to seek rebirth in the Pure Land and head toward supreme bodhi. Therefore, when people in the present age who have conditions exhort one another, vowing to be born in the Pure Land, this accords with the intent of the Buddhas' fundamental vows. For those who do not take joy in believing and practicing, as the Sūtra of Pure Enlightenment says: "If there are people who hear the Pure Land Dharma-gate expounded, and hear it as if not hearing, or see it as if not seeing, you should know that such people have just come from the three evil paths, and their sinful obstacles are not yet exhausted; for this reason they lack faith and inclination. The Buddha said: 'I declare that such people cannot yet attain liberation.'" This sūtra also says: "If a person hears the Pure Land Dharma-gate expounded, and upon hearing it tears of sorrow and joy mingle and the hairs of the body stand on end, you should know that this person has already cultivated this Dharma in the past. Now hearing it again, joy immediately arises, and practicing with right mindfulness, they will certainly attain rebirth."

3.36

The fourth clarifies the correct instruction to contemplate the jeweled ground to anchor the mind.

3.37

Fifth, from "Those who contemplate this ground" down to "the mind attains freedom from doubt," it directly explains the benefits of the contemplation. Here there are four points: first, it explains pointing to the Dharma, indicating only to contemplate the jeweled ground and not discuss other objects; second, it explains that by contemplating the untainted jeweled ground, one can eradicate the tainted sins of many kalpas; third, it explains that after relinquishing this body, one is certain to be born in the Pure Land; fourth, it explains cultivating the cause with right mindfulness without intermingling doubt—even though one attains rebirth, if doubt remains, one remains within the unopened flower, or is born on the borderland, or falls into a palace-womb; or because a bodhisattva of great compassion enters the samādhi of opening flowers, the obstacle of doubt is eradicated, the palace-flower opens, their bodily marks become fully manifest, and Dharma companions take them by the hand to wander in the Buddha's assembly. Thus, focusing the mind to see the jeweled ground instantly extinguishes past obstacles and sinful transgressions. When the karma of vows and practice is complete, at the end of life one will unquestionably be reborn. Now, having seen these supreme benefits, one is further exhorted to discern the erroneous and the correct.

3.38

Sixth, from "Making this contemplation" downward directly explains discerning whether the contemplation is erroneous or correct. The meaning of erroneous and correct was already explained in the earlier sun contemplation.

3.39

Although the preceding consists of six distinct phrases, the detailed explanation of the ground contemplation is concluded.

3.40

Fourth, regarding the contemplation of the jeweled trees, it likewise first presents it, next discriminates it, and finally concludes it. Here there are ten points.

3.41

First, from "The Buddha told Ānanda" down to "next contemplate the jeweled trees," it directly explains the addressing of the assembly, general statement of the name of the contemplation, concluding the preceding and introducing what follows.

3.42

Second, the words "contemplate the jeweled trees" restate the name of the contemplation. The words "contemplate each of them" and below introduce the subsequent contemplative aspects, directly teaching the rules. This explains that Amitābha's pure realm is vast and boundless; how could the jeweled trees and jeweled groves be measured merely by seven rows? When it now speaks of "sevenfold," in some cases there is a tree with yellow gold as roots, purple gold as trunk, white silver as branches, agate as twigs, coral as leaves, white jade as flowers, and pearls as fruit; in this way, seven tiers mutually serve as roots, trunks, and so on up to flowers and fruit, making seven times seven, or forty-nine tiers. Or there are trees of a single jewel; or trees of two, three, four, or up to hundreds of thousands of myriads of inexpressible jewels. This meaning has already been extensively discussed in the commentary on the Amitābha Sūtra. Therefore it is called "sevenfold." As for the word "rows," although the grove trees in that land are numerous, row upon row they are neat and straight without confusion. As for the word "visualization," for those not yet skilled in the true contemplation that is effortless and accords with the mind, it is necessary to rely on provisional visualization to anchor the mind; only then can they realize the benefit.

3.43

Third, from "each" down to "yojanas," it directly explains the substance and measurement of the trees. This explains that all the jeweled groves and trees flow forth from Amitābha's untainted mind; because the Buddha's mind is untainted, the trees are likewise untainted. A praise says:
"From the Great Compassion of the True Path,
Arising from supramundane roots of goodness,
Pure radiance is fully replete,
Like a mirror, or the discs of the sun and moon."
Regarding the measurement, each tree is three hundred and twenty thousand li high; there are none that age or die, none that are small at birth, and none that are newly born and gradually grow. When they arise, they arise simultaneously and abruptly, equal and uniform in size and number. Why is this? That realm's status is an untainted and unborn realm; how could there be any meaning of birth, death, or gradual growth?

3.44

Fourth, from "All those jeweled trees" down to "serving to reflect and adorn," it directly explains the varied aspects of the various trees, their diverse adornments, and distinct decorations. Here there are four points: first, it explains that the flowers and leaves of the grove trees intermingle and differ; second, it explains that each root, trunk, branch, twig, and fruit possesses all jewels; third, it explains that each flower and leaf differs mutually, gold-colored light issuing from lapis-lazuli color, thus alternating and intermingling; fourth, it explains that all kinds of mixed jewels further adorn them. Another praise says:
"Possessing all natures of precious gems,
Fully endowed with wondrous adornments,
Stainless light blazes brilliantly,
Bright and pure, illuminating the world."
Another praise says:
"In Amitābha's pure realm the jeweled trees are numerous,
Branches hanging down on four sides, draped in celestial garments;
Jeweled clouds form canopies, transformed birds sing in unison,
Circling and hovering in the sky, playing Dharma sounds to enter the assembly.
The holy host from other lands hear the resonance and open their minds;
The capable beings of this land see their forms and attain awakening."

3.45

Fifth, from "wondrous net of genuine pearls" down to "the supreme among colors," it directly explains the aspects of the adornments above the trees in the sky. Here there are seven points: first, it explains that pearl nets hover in the sky covering the trees; second, it explains that the nets have many layers; third, it explains the number of palaces; fourth, it explains that within each palace are many youths; fifth, it explains that the bodies of the youths wear pearl necklaces; sixth, it explains that the light of the necklaces shines far and near; seventh, it explains that the light surpasses the supreme colors.

3.46

Sixth, from "These jeweled groves" down to "bearing fruits of seven jewels," it explains that although the groves of trees are many, they are not disordered. When the flowers and fruits open, they do not emerge from inside; this is because the causal [vows of] Dharmākara were profound, bringing them about spontaneously.

3.47

Seventh, from "Every leaf" down to "meandering between the leaves," it directly explains the differing colors and forms of the flowers and leaves. There are five points: first, it explains that the sizes of the leaves are equal and without distinction; second, it explains the quantity of light and color emitted by the leaves; third, it explains that fearing doubts born of unfamiliarity, a metaphor is borrowed to reveal it—like celestial necklaces; fourth, it explains that the leaves have marvelous flowers, whose color is compared to celestial gold and whose form is likened to wheels of fire; fifth, it explains that they illuminate each other in turn, meandering between the leaves.

3.48

Eighth, from "Gushing forth all kinds of fruits" down to "also appear therein," it directly explains the aspects of the fruits' inconceivable virtues and functions. There are five points: first, it explains that when the jeweled fruits are produced, they gush forth spontaneously; second, it explains the borrowing of metaphors to indicate the forms of the fruits; third, it explains that the fruits have divine light that transforms into banners and canopies; fourth, it explains that within the round and bright jeweled canopies there appear the realms of the trichiliocosm, with the various marks of both primary and circumstantial adornments manifesting; fifth, it explains that the pure lands of the ten directions are universally manifested within the canopies, and the humans and devas of that realm all behold them. Furthermore, these trees are exceedingly high and their breadth is exceedingly vast; their flowers and fruits are multitudinous, and their divine transformations are not singular. Just as this is so for each single tree, the fruits of all the trees filling that realm are numerous and entirely like this. One should know: all practitioners, whether walking, standing, sitting, or lying down, should constantly cultivate this visualization.

3.49

Ninth, from "Having seen these trees" down to "clearly and distinctly," it discusses the marks of completing the contemplation. There are three points: first, it explains concluding with the marks of the contemplation's completion; second, it explains contemplating them in sequence, which must not be disordered; third, it explains raising the mind and dwelling on the objects one by one: first contemplate the tree roots, next visualize the trunks and branches up to the flowers and fruits, next visualize the nets and palaces, next visualize the youths and necklaces, next visualize the size of the leaves and the colors and light of the flowers and fruits, and next visualize the banners and canopies extensively displaying the Buddha's work. Once one can contemplate them sequentially one by one, there is nothing that will not be clear.

3.50

Tenth, from "This is" downward, it provides a general conclusion. This indeed refers to the jeweled trees linking their radiance, the netted curtains and palaces in the air, the flowers dividing into a thousand colors, and the fruits displaying other realms.

3.51

Although there are ten different clauses above, the extensive explanation of the contemplation of the jeweled trees is finished.

3.52

Fifth, regarding the contemplation of the jeweled ponds, it also first presents, then differentiates, and finally concludes. There are seven points.

3.53

First, from "Next one should visualize the water" downward, it generally presents the name of the contemplation, which takes up what preceded and introduces what follows. This explains that although the jeweled trees are exquisite, without pond water they could not yet be called fine. First, it is so the realm is not empty; second, it is to adorn the circumstantial retribution. For these meanings, there is this contemplation of the ponds and channels.

3.54

Second, from "In the land of Sukhāvatī" down to "produced from the wish-fulfilling jewel-king," it directly explains the number of ponds and determines their source. There are five points: first, it explains indicating the realm to which one returns; second, it explains the name of the eight ponds in number; third, it explains that the banks of each pond are formed of the seven jewels, and precisely because the jeweled light reflects through and shines all around, the water of eight virtues is identical in color to the assorted jewels, hence it is called "jeweled water"; fourth, it explains that the substance of these assorted jewels is soft and pliable; fifth, it explains that the water of the eight ponds all comes from the wish-fulfilling jewel, hence it is called "wish-fulfilling water." This water possesses eight kinds of virtues: first, pure and moistening, which is subsumed under the sense-sphere of form; second, not foul-smelling, which is subsumed under the sense-sphere of scent; third, light; fourth, cold; fifth, soft, which are subsumed under the sense-sphere of touch; sixth, delicious, which is subsumed under the sense-sphere of taste; seventh, soothing when drunk; eighth, free of harm after drinking, which are subsumed under the sense-sphere of mental objects. The meaning of these eight virtues has already been explained in detail in the [commentary on the] meaning of Amitābha. Moreover, a praise says: / "In Sukhāvatī, the adorned Land of Nurturing, / The jeweled ponds of eight virtues flow everywhere. / The four banks hold radiance mingled with seven jewels; / The water's color is distinct, reflecting the jeweled light. / Its nature is soft and free of hard touch; / Bodhisattvas walk slowly, scattering jeweled incense. / The jeweled incense and jeweled clouds form jeweled canopies; / The jeweled canopies face the sky, covering the jeweled banners. / The jeweled banners with solemn deportment surround the jeweled halls; / The jeweled halls have jeweled bells hanging from pearl nets. / The jeweled nets and jeweled music turn a thousandfold, / Praising according to capacities in jeweled palaces and towers. / In every palace and tower there is a Buddha assembly, / Where holy multitudes like sands of the Ganges sit and contemplate. / May those with affinity constantly remember this, / Renounce their lives, and be born together in that hall of Dharma."

3.55

Third, from "divided into fourteen streams" down to "serving as the sand at the bottom," it directly explains that the ponds divide into distinct streams, eddying back and forth without disorder. There are three points: first, it explains the number of channels; second, it explains that the banks of each channel are golden in color; third, it explains that the sand at the bottom of the channels is of the colors of various jewels. The mention of diamond (vajra) refers to the taintless substance.

3.56

Fourth, from "In each water" down to "flowing up and down along the trees," it directly explains that the water has inconceivable functions. There are five points: first, it explains indicating the name of the channels individually to reveal their adorned marks; second, it explains the number of jeweled flowers in the channels; third, it explains the size of the flowers; fourth, it explains the maṇi jewel water flowing among the flowers; fifth, it explains that the jeweled water flows out of the channels and runs up and down along the jeweled trees without obstruction. Therefore it is called "wish-fulfilling water."

3.57

Fifth, from "Its sound is subtle and wondrous" down to "the marks and characteristics of all Buddhas," it directly explains that the water has inconceivable virtues. There are two points: first, it explains that as the jeweled water flows among the flowers, its gentle ripples touch each other and emit wondrous sounds, and within the sounds all wondrous Dharmas are expounded; second, it explains that the jeweled water ascends the banks and flows along the branches, flowers, fruits, and leaves of the trees, whether upward or downward, and as they touch one another they emit wondrous sounds, and within the sounds all wondrous Dharmas are expounded. Sometimes they expound the suffering of sentient beings, awakening the great compassion of the bodhisattvas and encouraging them to guide others; sometimes they expound the teachings of humans and devas, or the teachings of the two vehicles, or the teachings of the stages before the bhūmis and on the bhūmis, or the teachings of the Buddha-stage and the trikāya.

3.58

Sixth, from "The king of wish-fulfilling jewels" down to "mindful of the Buddha, Dharma, and Saṅgha," it directly explains that the maṇi has many divine virtues. There are four points: first, it explains that golden light emerges from within the jewel-king; second, it explains that the light transforms into birds of a hundred jewels; third, it explains that the birds' songs are plaintive and elegant, beyond compare with celestial music; fourth, it explains that the jeweled birds in continuous sounds and with one voice praise mindfulness of the Buddha, Dharma, and Saṅgha. Indeed, the Buddha is the unsurpassed great teacher of sentient beings, eliminating error and turning toward the correct; the Dharma is the unsurpassed good medicine for sentient beings, able to sever the poisonous illness of afflictions so that the dharmakāya is pure; the Saṅgha is the unsurpassed field of merit for sentient beings—if one merely devotes one's mind to the four requisites without begrudging fatigue, the circumstantial retribution of the five vehicles will naturally arrive as needed in response to one's thoughts. The jeweled jewel first generates the water of eight tastes, and later emits various golden lights; not only does it dispel darkness and eliminate obscurity, but everywhere it is able to perform the Buddha's work.

3.59

Seventh, from "This is" downward, it provides a general conclusion.

3.60

Although there are seven different clauses above, the extensive explanation of the contemplation of the jeweled ponds is finished.

3.61

Sixth, regarding the contemplation of the jeweled towers, it also first presents, then differentiates, and finally concludes. There are eleven points.

3.62

First, the statement "The realm of many jewels" generally presents the name of the contemplation, taking up what preceded and introducing what follows. This explains that although the Pure Land has jeweled streams flowing through it, without jeweled towers, palaces, and pavilions it would not yet be exquisite; therefore, the adornments of circumstantial retribution are fully complete in all their varieties.

3.63

Second, the statement "On each boundary" directly explains the location of the jeweled towers: the ground regions extend throughout that realm, and the towers are likewise limitless.

3.64

Third, the statement "there are five hundred koṭis" directly reveals their number. Just as this is so upon one boundary, it is entirely like this throughout that realm. One should know [this].

3.65

Fourth, from "Within those pavilions" down to "making celestial music," it directly explains the adornments inside the pavilions.

3.66

Fifth, from "Moreover, there are musical instruments" down to "sound by themselves without being struck," it directly explains the adornments outside the towers. Jeweled musical instruments fly in the air, their sounds broadcasting the resonance of the Dharma during the six periods of day and night, like the jeweled banner of the devas, spontaneously accomplishing their own tasks without thought.

3.67

Sixth, from "Within these various sounds" down to "mindful of the bhikṣu-Saṅgha," it directly explains that although the music has no consciousness, it possesses the ability to expound the Dharma.

3.68

Seventh, from "When this visualization is accomplished" down to "the jeweled ponds," it directly reveals the marks of the contemplation's completion. This explains that by focusing the mind and dwelling on the object, aspiring to see the jeweled towers, with steadfast mindfulness that does not waver, all the adornments from above manifest in full.

3.69

Eighth, from "This is" downward, it provides a general conclusion.

3.70

Ninth, "If one sees this" takes up the marks of the preceding contemplation and introduces the subsequent benefits.

3.71

Tenth, from "Eliminates immeasurable" down to "be born in that land," it directly explains that contemplating according to the Dharma eliminates obstacles for many kalpas; the vessel of one's body is purified, corresponding to the Buddha's original intention, and upon relinquishing the body in another life one will certainly go there without doubt.

3.72

Eleventh, from "One who makes this contemplation" down to "false contemplation," it differentiates the marks of correct and false contemplation.

3.73

Although there are eleven different clauses above, the extensive explanation of the contemplation of the jeweled towers is finished.

3.74

Seventh, regarding the lotus throne contemplation, it also first presents, then differentiates, and finally concludes. There are nineteen points.

3.75

First, from "The Buddha told Ānanda" down to "the Dharma for eliminating suffering and distress," it directly explains instructing them to listen and promising to speak. There are three points: first, it explains addressing the two persons; second, it explains instructing them to listen, ordering them to receive it attentively and practice with right mindfulness; third, it explains that the Buddha expounds the method of the lotus throne contemplation for them, and if only they can settle their minds and focus their thoughts, their sinful suffering will be eliminated.

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Linked texts (1)

觀無量壽佛經疏 — Classical Chinese