觀無量壽佛經疏 4

English (machine translation) 4

Language: English

4.1

Compiled and recorded by the Tang Śramaṇa Shandao

From here onward, next is explained the meaning of the single gate of non-meditative good of the three grades. Within this meaning, there are two [parts]: first, explaining the three meritorious deeds as the primary cause; second, explaining the nine levels as the primary practice.

4.3

Now, concerning the three meritorious deeds: The first meritorious deed is the worldly roots of goodness. Having never heard the Buddha-Dharma before, one merely practices on one's own filial care, benevolence, righteousness, propriety, wisdom, and trustworthiness; hence it is called worldly goodness. The second meritorious deed is called the goodness of precepts. Within these precepts are human, deva, śrāvaka, and bodhisattva precepts, among which some receive them fully or not fully, and some uphold them fully or not fully; but if they can dedicate [the merit], all will attain rebirth. The third meritorious deed is called the goodness of practice. This refers to ordinary beings who give rise to the Mahāyāna mind, are personally able to perform practices while also exhorting those with karmic affinity, abandoning evil and guarding the mind, dedicating it to be reborn in the Pure Land.

4.4

Furthermore, among these three meritorious deeds, there may be a person who practices only the worldly merit and by dedicating it also attains rebirth; or a person who practices only the merit of precepts and by dedicating it also attains rebirth; or a person who practices only the merit of practice and by dedicating it also attains rebirth; or a person who practices the upper two merits and by dedicating them also attains rebirth; or a person who practices the lower two merits and by dedicating them also attains rebirth; or a person who fully practices all three merits and by dedicating them also attains rebirth. Or there may be people who do not practice any of the three merits; these are called people of the ten evils, wrong views, and icchantikas. As for the nine levels, they will be distinguished when coming to the text; this should be known. Now the brief discrimination of the meaning and significance of the distinctions among the three meritorious deeds is concluded.

4.5

Fourteenth, regarding the general discrimination before the text on cultivating goodness of the upper grade of contemplation, there are eleven gates: first, explaining the address and instruction in general; second, determining its stage; third, citing those with karmic affinity in general; fourth, determining the three minds as the primary cause; fifth, directly explaining selecting capacities as capable or incapable; sixth, directly explaining differences in receiving teachings; seventh, directly explaining differences in the length and brevity of the periods of cultivating practice; eighth, explaining dedicating the practices cultivated to vow to be reborn in Amitābha’s Buddha-land; ninth, explaining differences in the sages coming to welcome at the end of life, and the slowness or swiftness of departure; tenth, explaining differences in the slowness or swiftness of the lotus opening upon arriving there; eleventh, explaining differences in the benefits attained after the lotus opens.

4.6

Now, the meaning of these eleven gates corresponds to the text of the nine levels. Each single level has these eleven, thus making one hundred and ten items of meaning. Furthermore, this meaning of eleven gates can be generally discriminated before the text of the upper grade, or can each be discriminated before the texts of the middle and lower grades. Moreover, if this meaning is examined against the text, there are cases of being complete or incomplete. Although there is implicit and explicit [expression], in terms of principle all should be present. For this reason, it is necessary to broadly open and reveal them, wishing to enable practitioners who rely on them to easily understand and recognize them. Although above there are eleven different gates, the detailed discrimination of the meaning of the three levels of the upper grade is concluded.

4.7

Next below, first concerning the stage of the highest level of the upper grade, it also first cites, next distinguishes, and finally concludes. Herein there are twelve [points].

4.8

First, from "The Buddha told Ānanda" downward, two meanings are jointly indicated: first, it clarifies the address and command; second, it clarifies and determines the rank. This refers to an ordinary person of upper good who cultivates and studies the Great Vehicle.

4.9

Third, from "If there are sentient beings" down to "they immediately attain rebirth", it directly clarifies and comprehensively presents the classes of beings who have [such] rebirth. There are four points: first, clarifying the persons capable of faith; second, clarifying the aspiration to seek rebirth; third, clarifying the number of minds aroused; fourth, clarifying the benefit of attaining rebirth.

4.10

Fourth, from "What are the three?" down to "they will certainly be born in that land", it directly clarifies and determines the three minds as the correct cause. There are two points: first, clarifying that because the World-Honoured One reveals the benefits in accordance with beings' capacities, his inner intention is profound and difficult to know, such that without the Buddha himself asking and investigating, there would be no way to understand it; second, clarifying that the Tathāgata in turn answers himself the number of the aforementioned three minds.

4.11

The sūtra says: "The first is the sincere mind." 'Sincere' (zhi) means true, and 'earnest' (cheng) means real. This is to clarify that the understanding and practice cultivated through the bodily, verbal, and mental karmas of all sentient beings must be performed within a true and real mind. One must not outwardly display the appearance of virtue, goodness, and diligence while inwardly harbouring falsehood and deception, with hundreds of kinds of greed, anger, perversity, falsity, and craftiness, an evil nature hard to subdue just like snakes and scorpions. Though one gives rise to the three karmas, they are called good poisoned by impurities; they are also called false and deceitful practices, and are not called true and real karma. If one establishes the mind and initiates practice in this way, even if one exerts body and mind to the point of suffering, rushing about and acting urgently through all twelve periods of the day and night like someone putting out a fire on their head, it is altogether called good poisoned by impurities. If one wishes to dedicate such practice poisoned by impurities to seek rebirth in that Buddha's Pure Land, this is utterly impossible. Why is this? It is precisely because when that Amitābha Buddha was performing the bodhisattva practices in his causal stage, everything cultivated through his three karmas, down to a single thought and a single kṣaṇa, was performed within a true and real mind, and whatever he carried out, gave, or sought was likewise entirely true and real.

4.12

Furthermore, there are two kinds of truth and reality: the first is truth and reality of benefiting oneself; the second is truth and reality of benefiting others. Regarding the truth and reality of benefiting oneself, there are again two kinds: First, within a true and real mind, controlling and abandoning all evils of oneself and others as well as defiled lands and the like—whether walking, standing, sitting, or lying down, thinking: "Just as all bodhisattvas control and abandon all evils, I too shall do likewise." Second, within a true and real mind, diligently cultivating the ordinary and noble good of oneself and others. With the verbal karma within a true and real mind, praising that Amitābha Buddha and his primary and circumstantial retributions. Furthermore, with the verbal karma within a true and real mind, deploring and reviling the painful and evil matters of the primary and circumstantial retributions of oneself and others in the three realms and six destinies, and also praising the good performed by all sentient beings through their three karmas; if it is not good karma, respecting it from a distance without rejoicing in accord with it. Furthermore, with the bodily karma within a true and real mind, joining one's palms and paying reverent homage, making offerings of the four requisites and the like to that Amitābha Buddha and his primary and circumstantial retributions. Furthermore, with the bodily karma within a true and real mind, despising, reviling, and abandoning these primary and circumstantial retributions of oneself and others in saṃsāra and the three realms. Furthermore, with the mental karma within a true and real mind, contemplating, observing, recollecting, and keeping in mind that Amitābha Buddha and his primary and circumstantial retributions as if right before one's eyes. Furthermore, with the mental karma within a true and real mind, holding in contempt, reviling, and abandoning these primary and circumstantial retributions of oneself and others in saṃsāra and the three realms. The unwholesome three karmas must be abandoned within a true and real mind; and if one gives rise to wholesome three karmas, they must be performed within a true and real mind. Regardless of internal or external, light or dark, all must be true and real; hence it is called the sincere mind.

4.13

The second is the deep mind. The 'deep mind' is the mind of deep faith. It also has two aspects: First, one resolutely and deeply believes that one is presently a sinful ordinary person of saṃsāra, who since beginningless kalpas has constantly sunk and constantly transmigrated, with no condition for escape. Second, one resolutely and deeply believes that Amitābha Buddha's forty-eight vows embrace and receive sentient beings, and that without doubt and without worry, by relying on the power of his vows, one is certain to attain rebirth.

4.14

Furthermore, one resolutely and deeply believes that Śākyamuni Buddha spoke in this Amitāyurdhyāna Sūtra of the three merits, nine grades, and the two goods of meditative and non-meditative [practices], witnessing and praising that Buddha's primary and circumstantial retributions to cause people to admire and yearn for them. Furthermore, one resolutely and deeply believes that in the Amitābha Sūtra, the Buddhas as numerous as the sands of the Ganges in the ten directions witness and urge, so that all ordinary people are certain to attain rebirth.

4.15

Furthermore, as for deep faith, it is reverently wished that all practitioners and the like will single-mindedly believe only the Buddha's words, disregarding bodily life, and resolutely practice according to them. Whatever the Buddha commands to abandon, immediately abandon; whatever the Buddha commands to practice, immediately practice; wherever the Buddha commands to go, immediately go. This is called according with the Buddha's teaching; it is called according with the Buddha's intent; it is called according with the Buddha's vows; and it is called being a true disciple of the Buddha.

4.16

Furthermore, if all practitioners can only rely on this sūtra and practice with deep faith, it will surely not mislead sentient beings. Why is this? Because the Buddha is a person whose great compassion is fulfilled, and because he speaks truthful words. Below the Buddha, wisdom and practice are not yet fulfilled; being on the stage of learning, because the two obstacles of active defilements and residual habit-energy have not yet been eliminated, their fruitional vows are not yet complete. Even if these ordinary people and sages estimate the meaning of the various Buddhas' teachings, they cannot be definitively certain; though they hold discussions, they must request the Buddha's verification for it to be settled. If it accords with the Buddha's intent, he gives his seal of approval, saying, 'Thus it is, thus it is.' If it does not accord with the Buddha's intent, he says, 'The meaning of what you have stated is not so.' What is not sealed by the Buddha is equivalent to unrecorded words of no profit and no benefit. What is sealed by the Buddha accords with the Buddha's correct teaching. Whatever the Buddha speaks is the correct teaching, correct meaning, correct practice, correct understanding, correct karma, and correct wisdom; whether more or less, one never questions bodhisattvas, humans, devas, or others to decide its right or wrong. What the Buddha states is the definitive teaching, whereas what bodhisattvas and others state is all called non-definitive teaching. One should know this. Therefore, at present, I reverently urge all persons with conditions for rebirth only to have deep faith in the Buddha's words and single-mindedly uphold them in practice, and not to place trust in the discordant teachings of bodhisattvas and others so as to generate doubt and obstruction, harbouring confusion and misleading themselves, and thereby forfeiting the great benefit of rebirth.

4.17

Furthermore, as for the deep faith of the deep mind, it means resolutely establishing one's own mind, cultivating in accordance with the teaching, forever eliminating doubt and error, and not being caused to regress or be shaken by any different understandings, different practices, heterodox studies, divergent views, or divergent attachments.

4.18

Question: Ordinary people are shallow in wisdom and deep in the obstacles of delusion. If they encounter persons of different understanding and practice who cite many sūtras and treatises to raise objections and difficulties, presenting proof that ordinary people with sinful obstacles cannot attain rebirth, how should one counteract those difficulties, accomplish faith, and advance directly with resolution without giving rise to fear and regression?

4.19

Answer: If someone cites many sūtras and treatises to present proof that there is no rebirth, the practitioner should reply: 'Virtuous sir, though you bring sūtras and treatises to prove that there is no rebirth, according to my mind, I will resolutely not accept your refutation. Why is this? It is not that I do not believe those sūtras and treatises; I reverently believe them all. However, when the Buddha spoke those sūtras, the place was different, the time was different, the capacities addressed were different, and the benefits were different. Furthermore, when he spoke those sūtras, it was not the time he spoke the Amitāyurdhyāna Sūtra, the Amitābha Sūtra, and the like. When the Buddha expounded teachings to provide for capacities, the occasions were also different: those generally spoke of the understanding and practice of humans, devas, and bodhisattvas. Now, when speaking of the two kinds of good, meditative and non-meditative, in the Amitāyurdhyāna Sūtra, he spoke solely for Vaidehī and all ordinary people of the five defilements and five sufferings after the Buddha's parinirvāṇa, giving testimony that they will attain rebirth. For this reason, I now single-mindedly rely on this Buddha's teaching and resolutely uphold it in practice; even if hundreds of thousands of myriads of koṭis of people like you say there is no rebirth, it will only increase and accomplish my faith in rebirth.' Furthermore, the practitioner should further say to him: 'Virtuous sir, listen well! I will now further explain to you the characteristic of resolute faith. Even if bodhisattvas before the bhūmis, arhats, pratyekabuddhas, and the like—whether one, many, or even filling the ten directions—were all to cite sūtras and treatises to prove that there is no rebirth, I would not give rise to a single thought of doubt, but it would only increase and accomplish my pure faith. Why is this? Because the Buddha's words are definitively accomplished definitive meanings, and cannot be destroyed by anything. Furthermore, virtuous sir, listen well! Even if those from the first bhūmi upward to the tenth bhūmi—whether one, many, or even filling the ten directions—were with one voice unanimously to say: "Śākyamuni Buddha pointed out and praised Amitābha, reviled the three realms and six destinies, and urged and encouraged sentient beings to single-mindedly recite the Buddha's name and cultivate other goods so that after ending this single life they will surely be born in that land—this is surely false and cannot be relied upon or believed!"—though I hear what these say, I will not give rise to a single thought of doubt, but it will only increase and accomplish my resolute, supreme faith. Why is this? Precisely because the Buddha's words are the true and real, definitive meaning. The Buddha has true knowledge, true understanding, true vision, and true realization; he does not speak from within a mind of doubt. Furthermore, it cannot be destroyed by the divergent views and divergent understandings of all bodhisattvas; if they are truly bodhisattvas, they will never go against the Buddha's teaching. Furthermore, setting this matter aside, the practitioner should know: even if transformation Buddhas and reward Buddhas—whether one, many, or even filling the ten directions—each emitting light and extending their tongues to cover the ten directions, were one and all to say: "What Śākyamuni spoke praising and urging all ordinary people to single-mindedly recite the Buddha's name and cultivate other goods, dedicating the aspiration to attain rebirth in that Pure Land—this is false, and there is certainly no such thing!"—though I hear what these Buddhas say, I will ultimately not give rise to a single thought of doubt and regression, fearing that I cannot attain rebirth in that Buddha's land. Why is this? One Buddha is all Buddhas; their knowledge and vision, understanding and practice, realization, fruitional stage, and great compassion are all identical, without the slightest difference. Therefore, what one Buddha prescribes is identically prescribed by all Buddhas. Just as a previous Buddha prescribed the cessation of killing and other sins of the ten unwholesome actions, so that ultimately never transgressing or performing them is called the meaning of the ten wholesome actions, ten practices, and according with the six pāramitās—if a subsequent Buddha appears in the world, how could he alter the previous ten wholesome actions and cause beings to practice the ten unwholesome actions? Inferring and verifying by this principle, one clearly knows that the words and deeds of the Buddhas do not contradict one another. Even if Śākyamuni directs and urges all ordinary people to single-mindedly recite and single-mindedly cultivate throughout this life, so that upon relinquishing their lives they will definitely be born in that land, all Buddhas of the ten directions will completely praise it together, urge it together, and testify to it together. Why is this? Because they share the same body of great compassion. What is converted by one Buddha is what is converted by all Buddhas; what is converted by all Buddhas is what is converted by one Buddha. Thus, it is spoken in the Amitābha Sūtra that Śākyamuni praised the various adornments of Sukhāvatī, and also urged all ordinary people to single-mindedly recite Amitābha's name for one day or seven days, so that they are certain to attain rebirth. Next, the text below says that in each of the ten directions there are Buddhas as numerous as the sands of the Ganges, who together praise Śākyamuni for being able, in the evil age of the five defilements, in an evil world, when evil sentient beings, evil views, evil afflictions, and evil perversity without faith are rampant, to point out and praise Amitābha's name, urging and encouraging sentient beings to recite it and surely attain rebirth—this is the testimony. Furthermore, the Buddhas of the ten directions and others, fearing that sentient beings would not believe what Śākyamuni, a single Buddha, spoke, together with one mind and at the same time extended their tongue characteristics to cover the trichiliocosm, speaking truthful words: "You sentient beings should all believe this that Śākyamuni has spoken, praised, and testified to: all ordinary people, regardless of whether their sins or merits are many or few, or whether the time is long or short, if only from up to a hundred years down to one day or seven days, they single-mindedly and exclusively recite Amitābha's name, they will certainly attain rebirth, surely without doubt!" Therefore, what one Buddha speaks, all Buddhas testify to together, verifying this matter.' This is called establishing faith with reference to persons."

4.20

Next, regarding establishing faith in terms of practice: practice is twofold. First is correct practice (zhenggxing); second is mixed practice (zaxing). 'Correct practice' means that one who practices purely in reliance upon the sūtras of rebirth [in the Pure Land] is said to engage in correct practice. What is this? Single-mindedly and exclusively reading and reciting this Dhyāna Sūtra, the Amitābha Sūtra, the Larger Sūtra, and so forth; single-mindedly and intently contemplating, observing, and recollecting the two adornments of retribution in that land; if one bows, single-mindedly and exclusively bowing to that Buddha; if one utters with the mouth, single-mindedly and exclusively calling upon that Buddha; if one praises and makes offerings, single-mindedly and exclusively praising and making offerings to [that Buddha]—this is called 'correct'. Furthermore, within this correct [practice], there are again two kinds: first, single-mindedly and exclusively reciting the name of Amitābha, whether walking, standing, sitting, or lying down, regardless of the duration of time, thought after thought without abandoning it—this is called the karma of correct determination, because it accords with that Buddha's vow. If one relies upon bowing, recitation, and so forth, these are called auxiliary karma. Except for these two practices of the correct and the auxiliary, all other various goods are called mixed practice. If one cultivates the former two practices, the correct and the auxiliary, and the mind constantly draws near [to the Buddha] with unceasing recollection, this is called uninterrupted. If one performs the latter mixed practice, the mind is constantly interrupted; although one may dedicate [merit] and attain rebirth, it is entirely named distant and mixed practice. Therefore it is called the deep mind.

4.21

Third is the mind of pariṇāmanā and making vows. As for the mind of pariṇāmanā and making vows: the mundane and supramundane roots of good cultivated through the bodily, verbal, and mental karma of the past and the present life, as well as rejoicing in the mundane and supramundane roots of good cultivated through the bodily, verbal, and mental karma of all other ordinary beings and sages—with all these roots of good cultivated by oneself and others, in a mind of genuine and deep faith, one dedicates them all and vows to be reborn in that land; therefore it is called the mind of pariṇāmanā and making vows. Furthermore, in dedicating and vowing to be reborn, one must, within a decisively genuine mind, dedicate and vow, forming the thought of attaining rebirth. This mind of deep faith is like a diamond, not shaken, confused, or destroyed by any persons of differing views, differing studies, distinct understandings, or distinct practices. One merely with a decisively single mind devotes oneself to proceeding directly forward, and must not, upon hearing those people's words, waver, give rise to cowardice, look back, or fall off the path, thereby losing the great benefit of rebirth.

4.22

Question: 'Suppose people of differing understanding and practice, or of corrupt and mixed views, come to mislead and confuse, or raise various doubts and objections, saying that one cannot attain rebirth; or say: "You sentient beings, through your bodily, verbal, and mental karma from kalpas without beginning down to this present life, have fully committed against all ordinary beings and sages the ten evil acts, the five heinous sins, the four grave offenses, slandering the Dharma, icchantika acts, breaking the precepts, breaking right views, and other sins, and have not yet eliminated them completely. These sins are bound to the evil realms of the three realms. How could you, by cultivating merit and reciting the Buddha['s name] in a single lifetime, enter into that land of no outflows and no birth, and forever attain awakening and the stage of non-retrogression?"'

4.23

Answer: 'The Buddha's teachings and practices exceed the sands of the Ganges in number; the faculties and dispositions of sentient beings that receive them are, in accordance with their inclinations, not of a single kind. For example, in what the eyes of worldly people can see and believe: light can dispel darkness; space can contain existence; earth can bear and nurture; water can moisten and sustain; fire can bring to completion or destruction. Such phenomena are all called conditioned opposites, visible directly to the eye, with a thousand differences and myriad distinctions. How much more so with the inconceivable power of the Buddha-Dharma—could it lack various kinds of benefits? Whenever one emerges from a single gate, one emerges from a single gate of afflictions; whenever one enters into a single gate, one enters into a single gate of liberation and wisdom. For this reason, one arouses practice according to conditions, each seeking liberation. Why do you use essential practices with which I have no karmic affinity to obstruct and confuse me? That which I cherish is the practice with which I have affinity, which is not what you seek. That which you cherish is the practice with which you have affinity, which is also not what I seek. Therefore, if each cultivates practice according to what one delights in, one will surely attain liberation quickly. Practitioners should know: if one wishes to learn understanding, from ordinary being to sage and up to the fruit of Buddhahood, one may study everything without obstruction. If one wishes to practice, one must rely upon teachings with which one has affinity; then with little effort, one will gain great benefit.'

4.24

Furthermore, I address all people seeking rebirth: I shall now present another parable for practitioners to protect faith, in order to guard against the difficulties of external heterodoxies and differing views. What is it? Suppose a traveler wishes to journey hundreds of thousands of li to the west. Suddenly, halfway along the road, he sees two rivers: the first is a river of fire to the south; the second is a river of water to the north. Each of the two rivers is a hundred paces wide, each bottomlessly deep, and endless to the south and north. Directly between the water and fire, there is a single white path, roughly four or five inches wide. This path extends from the eastern bank to the western bank, also a hundred paces long. Waves of water surge across and drench the path, and flames of fire also come and scorch the path; water and fire intersect constantly without rest. When this person reaches this remote wilderness, there are no other people or dwellings, but many bandits and vicious beasts. Seeing him alone, they vie to come and kill him. Terrified of death, this person runs straight toward the west, and suddenly seeing this great river, he thinks to himself: 'This river has no visible boundary north or south, and in the middle I see a single white path, extremely narrow. Although the two banks are close, how could it be crossed? Today I will surely die without doubt.' Just as he intends to turn back, the bandits and beasts gradually press closer. Just as he intends to flee to the south or north, the vicious beasts and venomous insects rush toward him. Just as he intends to follow the path to the west, he fears falling into these two rivers of water and fire; his terror at that moment is beyond words. He then thinks: 'If I turn back now, I die; if I stay, I die; if I go forward, I die. Since death is equally unavoidable, I would rather follow this path and proceed forward. Since this path exists, it must surely be passable.' As he forms this thought, he suddenly hears a person's encouraging voice from the eastern bank: 'O traveler, simply proceed along this path with determination, and you will surely suffer no calamity of death. If you stay, you will die!' Furthermore, someone on the western bank calls out: 'With a single mind and right mindfulness, come straight ahead! I can protect you; have no fear of falling into the perils of water and fire!' Having heard this sending off from this side and calling from the other, this person straightens his body and mind, and with determination follows the path, advancing straight forward without giving rise to doubt, cowardice, or retrogression. After taking one or two steps, the bandits on the eastern bank call out: 'O traveler, come back! This path is perilous and impassable; you will surely die without doubt! We have no malicious intent toward you.' Although this person hears their calls, he does not look back; single-mindedly advancing straight ahead, mindful of the path as he walks, in an instant he reaches the western bank, forever free from all perils. Meeting good friends, his rejoicing is boundless. This is the parable.

4.25

Next, applying the parable: 'the eastern bank' is an analogy for the burning house of this Sahā world. 'The western bank' is an analogy for the jeweled land of Sukhāvatī. 'The bandits and vicious beasts falsely professing friendship' are an analogy for sentient beings' six sense faculties, six consciousnesses, six dusts, five aggregates, and four great elements. 'The desolate wilderness with no people' is an analogy for constantly following bad friends and never meeting a true good spiritual friend. 'The two rivers of water and fire' are an analogy for sentient beings' greed and love being like water, and their anger and hatred being like fire. 'The white path in the middle, four or five inches wide,' is an analogy for sentient beings' ability to give rise to a pure aspiration for rebirth from within the afflictions of greed and anger. Because greed and anger are strong, they are compared to water and fire; because the good mind is slight, it is compared to the white path. Furthermore, 'the waves of water constantly drenching the path' is an analogy for thoughts of desire constantly arising and defiling the good mind. 'The flames of fire constantly scorching the path' is an analogy for thoughts of anger and resentment burning the Dharma-wealth of merit. 'The person walking on the path straight toward the west' is an analogy for directing all practices straight toward the west. 'Hearing a person's voice on the eastern bank encouraging and dispatching him to follow the path straight to the west' is an analogy for Śākyamuni having already entered nirvāṇa so that later people cannot see him, yet because his teachings remain to be followed, this is compared to the voice. 'After taking one or two steps, the bandits calling him back' is an analogy for persons of distinct understandings, distinct practices, and evil views falsely asserting their opinions to confuse one another, and bringing about their own sins and falling into retrogression. 'Someone on the western bank calling out' is an analogy for the intent of Amitābha's vow. 'In an instant reaching the western bank, meeting good friends, and rejoicing' is an analogy for sentient beings having long sunk in birth-and-death, for kalpas without beginning caught in cyclic existence, deluded, upside down, and tangling themselves, with no means of liberation. Reverently receiving Śākyamuni's dispatch directing them to the west, and relying on Amitābha's compassionate calling, they now faithfully accord with the intention of the two Honoured Ones, disregarding the two rivers of water and fire, thought after thought without omission, mounting the path of the power of that vow; after casting off this life, they attain rebirth in that land, meet the Buddha, and their rejoicing knows no bounds.

4.26

Furthermore, all practitioners, walking, standing, sitting, or lying down, in cultivating the three karmas, regardless of day, night, or season, should constantly form this understanding and constantly maintain this thought; therefore it is called the mind of pariṇāmanā and making vows. Moreover, 'pariṇāmanā' also means that after being born in that land, one turns back to give rise to great compassion, returning to enter birth-and-death to teach and transform sentient beings; this is also called pariṇāmanā. When the three minds are complete, no practice fails to be accomplished. When vows and practice are already accomplished, that one should fail to be reborn is impossible. Furthermore, it should be known that these three minds also comprehensively encompass the meaning of the meditative good.

4.27

Fifth, from 'Furthermore, there are three kinds of sentient beings' downward, directly explains the selection of faculties that are capable of upholding the Dharma and practicing in accordance with the teaching.

4.28

Sixth, from 'What are the three?' down to the six recollections, directly explains the differences in receiving the Dharma, which has three aspects. First, it explains having a compassionate mind and not killing. The karma of killing is of many kinds: there is killing by speech, killing by body, and killing by mind. 'Killing by speech' means directing or permitting [killing]. 'Killing by body' means moving the body, hands, and so forth to instruct [or strike]. 'Killing by mind' means plotting, calculating expedient means, and so forth. In discussing the karma of killing, regardless of the four modes of birth, all can bring about sinful obstacles to being born in the Pure Land. If one simply gives rise to a compassionate mind toward all living beings, this is bestowing longevity, peace, and bliss upon all sentient beings, and is also the supreme and wondrous precept. This corresponds to the third line of the first blessing above: 'having a compassionate mind and not killing.' This contains the two goods of cessation and practice: not killing by oneself is called the good of cessation; teaching others not to kill is called the good of practice. Initially ceasing for oneself and others is called the good of cessation; ultimate and permanent eradication is called the good of practice. Although there are the two goods of cessation and upholding, they are collectively concluded as practice under compassion. As for 'possessing all precept-practices': in terms of the capacity of humans, devas, and the two vehicles, these are called lesser precepts; in terms of persons of great mind and great practice, they are called bodhisattva precepts. If these precepts are categorized by stage, when corresponding to the three stages of the upper grade, they are called bodhisattva precepts; precisely because the person's stage is determined, they naturally transform [into such], corresponding to the portion of roots of good regarding precepts in the second blessing above.

4.29

Second, explaining reading and reciting the Mahāyāna: this explains that the natures and habits of sentient beings are different, and their adherence to teachings varies. The first person above merely took cultivating compassion and upholding precepts as their ability; next, the second person takes only reading and reciting the Mahāyāna as correct. Now precepts can uphold the faculties of the five vehicles and the three Buddhas, while the Dharma perfumes and forms the wisdom of the myriad practices of the three stages of worthies and ten bhūmis. If compared in terms of virtue and function, each has its single capacity. This corresponds to the third line of the third blessing above: 'reading and reciting the Mahāyāna.'

4.30

Third, explaining the cultivation of the six recollections: namely, recollection of the Buddha, the Dharma, the Saṅgha, the precepts, abandonment, and deities. This also broadly corresponds to the meaning of the Mahāyāna in the third blessing above. As for 'recollection of the Buddha,' it means single-mindedly recollecting Amitābha Buddha's merits of oral karma, merits of bodily karma, and merits of mental karma. It is the same for all Buddhas. Furthermore, it is single-mindedly recollecting the Dharma realized by all Buddhas, as well as the retinue of the Bodhisattva Saṅgha. Furthermore, it is recollecting the precepts of all Buddhas, and recollecting past Buddhas and present bodhisattvas who were able to do what is difficult to do, able to abandon what is difficult to abandon—inner abandonment, outer abandonment, and inner-and-outer abandonment. These bodhisattvas only wished to be mindful of the Dharma and did not spare their bodies or wealth. Practitioners, having recollected and known this, must always generate the resolve to look up to and emulate earlier worthies and later sages in abandoning body and life. Furthermore, 'recollection of deities' refers to bodhisattvas of the ten bhūmis who are in their final bodily existence; these have already surpassed practices difficult to practice, have already transcended three asaṃkhyeya kalpas, have already accomplished practices of myriad virtues, and have already realized the stage of empowerment (abhiṣeka). Practitioners, having recollected and known this, should then reflect within themselves: 'From beginningless time, I made vows at the same time as others to sever evil and practice the bodhisattva path. All of them did not spare their bodies and lives; practicing the path and advancing in stages, with causes perfected and fruits ripened, those who realized sainthood exceed the fine dust motes of the great earth. Yet we pṛthagjanas have wandered aimlessly down to this very day, with afflictions and evil obstacles multiplying ever more, while our merits and wisdom are faint and minuscule, like facing a dense darkness when approaching a bright mirror.' Suddenly pondering this matter, how can one help but be struck with terror, grief, and lamentation?

4.31

Seventh, from 'transferring the merit and making vows' downwards, directly clarifies that each transfers the karma previously cultivated toward the destination sought.

4.32

Eighth, from 'endowed with these merits' downwards, directly clarifies the duration—whether extended or brief—of cultivating practice: from an entire lifetime at the highest, down to one day, one period, or one thought-moment; or from one thought-moment or ten thought-moments, to one period, one day, or an entire lifetime. The general meaning is that, once the aspiration has been generated, one vows to complete this lifetime without turning back, setting one's goal on the Pure Land alone. Furthermore, regarding 'endowed with these merits,' either one person is endowed with the upper two, or one person is endowed with the lower two, or one person is completely endowed with all three kinds. If there is a person who has no share in any of the three kinds, they are called 'a beast wearing human skin,' not a human being. Moreover, regardless of whether one is endowed with the three or not endowed with the three, by dedicating them all one attains rebirth. One should know this.

4.33

Ninth, from 'when born in that land' down to 'attains rebirth in that land,' directly clarifies the differences in the sages coming to welcome [the practitioner] at the time of death and the speed of departing. There are eleven aspects: First, explicitly designating the land to which one returns. Second, re-emphasizing their practice to point out those who are decisively diligent, which is also an assessment of the strength or weakness of merit. Third, clarifies that Amitābha, the master of transformation, arrives in person. Fourth, from 'Avalokiteśvara' downwards, further clarifies that an immeasurable great assembly all follows Amitābha to welcome the practitioner. Fifth, clarifies that jeweled palaces follow the assembly. Sixth, re-emphasizes Avalokiteśvara and Mahāsthāmaprāpta jointly holding the golden pedestal before the practitioner. Seventh, clarifies Amitābha radiating light that illumines the practitioner's body. Eighth, clarifies that once the Buddha extends light and illumines them, he and the transformation Buddhas simultaneously extend their hands to receive them. Ninth, clarifies that once received onto the pedestal, Avalokiteśvara and the others praise and encourage the practitioner's mind in unison. Tenth, clarifies that one personally sees oneself riding the pedestal and following the Buddha. Eleventh, directly clarifies the speed of departure.

4.34

Tenth, from 'having been born in that land' downwards, directly clarifies that when the golden pedestal reaches that land, there is no obstacle of the flower closing.

4.35

Eleventh, from 'seeing the Buddha's physical body' down to 'the door of dhāraṇī,' directly clarifies the different benefits obtained after the golden pedestal arrives. There are three: First, upon initially hearing the wondrous Dharma, one immediately awakens to the unborn. Second, within a moment's span, one visits and serves [the Buddhas] and sequentially receives predictions. Third, in one's own land and in other regions, one further realizes the two benefits of hearing and retaining [the teachings].

4.36

Twelfth, from 'this is called' downwards, is the overall conclusion.

4.37

Although there were twelve different phrases above, the detailed explanation of the meaning of the highest level of the highest grade is concluded.

4.38

Next, with regard to the stage of the middle level of the highest grade, it is likewise first presented, then analyzed, and finally concluded. There are eight parts.

4.39

First, from 'those of the middle level of the highest grade' downwards, universally introduces the name of the stage: namely, pṛthagjanas of the intermediate good of the Mahāyāna.

4.40

Second, from 'need not uphold and recite' down to 'born in that land,' directly clarifies that in the sixth, seventh, and eighth gates, one transfers the karma cultivated to point decisively toward the West. There are four points: First, clarifies that the reception of the Dharma is indefinite—either being able to read and recite, or not being able to read and recite. Second, clarifies being well-versed in the Mahāyāna meaning of emptiness—or having heard that all phenomena are entirely empty, that saṃsāra and the unconditioned are also empty, that the pṛthagjana and the sage, light and darkness, are also empty, and that with regard to the six paths of the mundane and the three stages of worthies and ten stages of sages of the supramundane, if viewed from their essential nature, they are ultimately non-dual; although hearing this exposition, one's mind remains serene without generating doubts or stagnation. Third, clarifies deeply believing in the two kinds of cause and effect—mundane and supramundane suffering and bliss—and not generating doubt or slander toward such causes and effects and all principles. If one generates doubt or slander, one will not accomplish meritorious practice; mundane retributions cannot even be attained, let alone birth in the Pure Land. This corresponds to the second and third phrases of the third blessing. Fourth, clarifies transferring the previous karma to designate the destination of return.

4.41

Third, from 'the practitioner who performs this practice' down to 'welcoming you,' directly clarifies Amitābha and all the sacred assembly bringing the pedestal to respond. There are five points: First, clarifies that the practitioner's lifespan will not last long. Second, clarifies that Amitābha and the assembly arrive in person. Third, clarifies the attendants bringing the pedestal before the practitioner. Fourth, clarifies the Buddha and the sacred assembly praising in unison and recounting the karma originally cultivated. Fifth, clarifies that the Buddha, fearing the practitioner might harbor doubts, says, 'I come to welcome you.'

4.42

Fourth, from 'along with a thousand transformation Buddhas' down to 'in the seven-jeweled pond,' directly clarifies in the ninth gate the holy beings extending their hands and the speed of departing. There are five points: First, clarifies Amitābha and a thousand transformation Buddhas simultaneously extending their hands. Second, clarifies that the practitioner, having received their extended hands, immediately sees their own body already seated upon a purple-gold pedestal. Third, clarifies that having seen oneself seated on the pedestal, one joins one's palms and gazes upward in praise of Amitābha and the assembly. Fourth, directly clarifies the speed of departure. Fifth, clarifies that upon arrival, one remains within the jeweled pond.

4.43

Fifth, from 'this purple-gold pedestal' downwards, directly clarifies in the tenth gate the different timings of the flower opening upon arrival. Because their practice was strong, those of the highest of the high obtain a vajra pedestal; because their practice was lesser, those of the middle of the high obtain a purple-gold pedestal, and being born in the jeweled pond, after passing a night it opens.

4.44

Sixth, from 'the Buddha and bodhisattvas simultaneously emit light' down to 'attains non-retrogression,' directly clarifies in the eleventh gate the different benefits obtained after the flower opens. There are five points: First, clarifies the Buddha's light illumining the body. Second, clarifies that once the practitioner's body is illumined, their eyes immediately open clearly. Third, clarifies that what was practiced in the human realm is manifested upon arrival through myriad sounds, and one hears that Dharma again. Fourth, clarifies that having had one's eyes opened and heard the Dharma, one descends from the golden pedestal, goes directly to the Buddha's side, and sings praises of his virtues. Fifth, clarifies that after the passage of seven days, one realizes the unborn. Mentioning 'seven days' refers to seven days here, not seven days in that land. The passage of seven days here is merely a single thought-moment or instant there. One should know this.

4.45

Seventh, from 'immediately able to fly to the ten directions' down to 'receives a prediction in person,' directly clarifies the benefits obtained in other directions. There are five points: First, clarifies the body reaching the ten directions. Second, clarifies visiting and making offerings to each and every Buddha. Third, clarifies cultivating many samādhis. Fourth, clarifies realizing forbearance as time passes. Fifth, clarifies receiving predictions in person from each and every Buddha.

4.46

Eighth, from 'this is called' downwards, is the overall conclusion.

4.47

Although there were eight different phrases above, the detailed explanation of the middle level of the highest grade is concluded.

4.48

Next, with regard to the stage of the lower level of the highest grade, it is likewise first presented, then analyzed, and finally concluded. There are eight parts.

4.49

First, from 'those of the lower level of the highest grade' downwards, universally introduces the name of the stage: namely, pṛthagjanas of the inferior good of the Mahāyāna.

4.50

Second, from 'also believes in cause and effect' down to 'supreme aspiration for awakening,' directly clarifies the differences in receiving the Dharma in the sixth gate. There are three points: First, clarifies that belief in cause and effect is indefinite—sometimes believing and sometimes not believing, hence called 'also'; or it can mean 'also' having deep faith like the previous [grade]. Furthermore, although there is faith, it is not deep; good thoughts frequently regress and evil phenomena frequently arise, which is due to not deeply believing in the cause and effect of suffering and bliss. If one deeply believes in the suffering of saṃsāra, one will ultimately never repeat sinful karma. If one deeply believes in the unconditioned bliss of the Pure Land, once a good thought arises, one will never regress. Second, clarifies that although faith may be intermittent, one must not doubt or slander any part of the Mahāyāna; if one gives rise to doubt or slander, even if a thousand Buddhas were to surround one's body, there would be no means of rescue. Third, clarifies that while the aforementioned goods seem to have no efficacy, if one generates merely a single thought of repenting suffering, delights in birth in the realm of the Buddhas, swiftly fulfills the bodhisattva's vows and practices of great compassion, and returns to saṃsāra to universally deliver sentient beings, it is called generating bodhicitta. This meaning has already been explained in the third blessing.

4.51

Third, from 'with this merit' downwards, directly clarifies in the eighth gate transferring previous correct practices toward the destination sought.

4.52

Fourth, from 'when the practitioner is about to die' down to 'in the seven-jeweled pond,' directly clarifies in the ninth gate the holy beings coming to welcome at the end of life and the speed of departing. There are nine points: First, clarifies that the lifespan will not last long. Second, clarifies Amitābha and the sacred assembly bringing a golden lotus to respond. Third, clarifies the transformation Buddhas simultaneously extending their hands. Fourth, clarifies the sacred assembly praising in unison. Fifth, clarifies that because the practitioner's sins are extinguished, it says 'pure'; recounting what was originally cultivated, it says 'generated the supreme aspiration for awakening.' Sixth, clarifies that although the practitioner beholds the divine presence, doubting and fearing that they might not attain rebirth, the sacred assembly therefore addresses them in unison, saying, 'I come to welcome you.' Seventh, clarifies that having been addressed, they immediately see their own body already seated upon the golden flower, which closes around them. Eighth, clarifies being born in a single thought-moment following behind the Buddha. Ninth, clarifies being in the jeweled pond upon arrival.

4.53

Fifth, from 'after one day and one night' downwards, directly clarifies in the tenth gate the different timings of the flower opening upon arrival.

4.54

Sixth, from 'within seven days' down to 'all expound the wondrous Dharma,' directly clarifies in the eleventh gate the different benefits obtained after the flower opens.

First 54 of 156 passages. Read on

Linked texts (1)

觀無量壽佛經疏 — Classical Chinese