觀無量壽佛經義疏 1
English (machine translation) 1
- Language
- English
Contents
- 1.11 — 4 parts
1.1
Preface to the Commentary on the Meaning of the Sūtra on the Contemplation of the Buddha Amitāyus
1.2
Composed by the monk Yuanzhao
1.3
In the Sahā defiled land, disparate destinies dwell together; in the Sukhāvatī Pure Land, superior good beings assemble. From this we know that the forest of thorns and the womb-prison should be abandoned forever with fervent resolve, while the jeweled realm and golden ponds can be directly reached by focusing one's spirit. The tidal voice [of the Buddha's teaching] especially praises this throughout the jade scrolls of the canon; the multitude of the sea-assembly residing high above is fully recorded in the green histories. Yet, because capacities and aptitudes differ, the means of guidance are numerous: some constantly recite esoteric mantras, some exclusively uphold the auspicious name, some fix their mindfulness within a set period, and some purify themselves and cultivate the fasts. Each responds to the conditions of the time, and all are fully preserved in the various scriptures. Only this correct contemplation completely leads to the non-arising. Truly, this is a divine prescription for eradicating doubt and abandoning hindrances, an essential technique for achieving long life without death. Looking across past ages, those who received and recited it were exceedingly numerous, and down to the present day, those who delight in hearing it are ever more plentiful. Having had the humility to exclusively peruse this text since my early years, I lament having spent countless kalpas without a refuge, yet deeply rejoice that the rest of my life has something to rely upon. However, various masters in their writings have each favored their own traditions, so that later learners searching through them did not know where to turn. Therefore, I examined the principles of terms and doctrines, compared past and present, gathered their superior points, weeded out the superfluous, and transmitted without creating anew—how could I dare disrespect earlier practitioners? By unifying them under a coherent principle, I hope to pass it on to future learners. The text follows simplicity, with its aim set on cultivation. The moon relies on a pointing finger: seeing the moon, there is no need to grasp the finger; the shore is reached by means of a boat: arriving at the shore, one may naturally forget the boat. Extending softly to the future, it does not fail Vaidehī's devout request; respectfully carrying out the bequeathed entrustment, how could I dare forget Ānanda's retelling? I have merely offered the above praise, hoping to aid the journey to the West.
1.4
Composed by the monk Yuanzhao of Chongfu Monastery at Lingzhi, West Lake
1.5
Before explaining this sūtra, doctrinal headings are first presented to make the overall meaning known, after which we enter the sūtra to divide the text and explain it section by section. The first part is divided into four: first, the origin and cause for the emergence of the teaching; second, the scope encompassing the teachings; third, determining the central doctrine; fourth, distinguishing similarities and differences. The first, the origin and cause for the emergence of the teaching, has two parts: first, a general explanation of the emergence of the teachings of [the Buddha's] entire lifetime; second, a specific account of the emergence of this sūtra's teaching.
1.6
First, a general explanation of the emergence of the teachings of [the Buddha's] entire lifetime. The Great Awakened World-Honoured One, manifesting traces from the source, wished to open and demonstrate the Buddha's knowledge and vision to sentient beings and lead them to awaken and enter it; thereupon, seizing the time for beneficial manifestation, he acted with great efficacy. A sūtra says: 'All that is done is always for one matter alone: only to demonstrate the Buddha's knowledge and vision to lead sentient beings to awakening.' Thus we know that whether appearing in birth or displaying extinction, and though the half- and full-letter vocal teachings of his entire lifetime differ, none fail to cause all common worldlings to personally awaken to their own mind. Its fundamental nature is equal and without difference from that of the Tathāgatas of the ten directions and the sentient beings of the Dharma realm. It is fully endowed with superior virtues limitless as the sands of the Ganges and embraces all mundane and supramundane dharmas. The pure, primordial, vast, and boundless dust-mote lands of the ten-direction Dharma realm, the great earth, mountains, and rivers, the primary and secondary rewards, cause and effect, are all things within the mind of our kind, just like a single bubble floating on the great sea, or a wisp of cloud dotting the great expanse of clear sky. This corresponds to what a subsequent passage of the sūtra says: 'This mind creates the Buddha, this mind is the Buddha. The ocean of correct and universal knowledge of all Buddhas arises from mental conception.' One should know that this mind is itself the originally pure essence of bodhi and nirvāṇa; it is itself the Mahāyāna realm of one reality and no other dharma. Therefore, the Zhancha jing says: 'As for the realm of one reality, it refers to the mind-essence of sentient beings, which from the beginningless past is unarising, unceasing, naturally pure, perfectly pervading the ten directions, and ultimately of one mark.' It is only through the conditioning causes of sentient beings' perfuming by the darkness of ignorance that objective realms are falsely manifested, causing them to generate clinging thoughts, grasp at self and what belongs to self, and drown in birth-and-death without being self-aware. Our Buddha, the Tathāgata, was first to awaken to this mind. Pitying those who were not yet awakened, through compassionate skillful means he expounded the various sūtras—suddenly revealing it in the Avataṃsaka, gradually guiding them in the Deer Park. The return to the source is not two, though the skillful means are many. A sūtra says: 'Those of small wisdom delight in small dharmas, not believing that they themselves can become Buddhas.' It also says: 'Though various paths are taught, in reality they are for the Buddha Vehicle.' Whether breaking delusion and realizing truth in this land by exercising self-power, for which reason the various Hinayāna and Mahāyāna sūtras were spoken; or going to another realm to hear the Dharma and awaken to the Path, relying necessarily on other-power, for which reason rebirth in the Pure Land was taught—though this and that differ, none are not skillful means to lead one to awaken to one's own mind and thoroughly penetrate all dharmas. Thereafter, one gives rise to the Mahāyāna aspiration, cultivates the path of bodhi, seeks above and transforms below, and ultimately attains Buddhahood. Because of wisdom, one does not abide in birth-and-death; because of compassion, one does not abide in nirvāṇa. Passing through dust-mote kṣetras, displaying birth, proclaiming extinction, and preaching the Dharma to deliver sentient beings—because sentient beings are endless, one's practices, vows, bodies, and lands are also endless. The Avataṃsaka says: 'I know that among all Buddhas of the ten directions, there are none who ultimately enter parinirvāṇa, except that they manifest it solely to subdue sentient beings.' The Laṅkāvatāra also says: 'There is no nirvāṇa of a Buddha, nor is there any Buddha in nirvāṇa.' This is called the great causal condition for appearing in the world. It is so throughout the ten directions; how could it be Śākyamuni alone? The arising of the teaching lies simply in this.
1.7
Second, a specific account of the emergence of this sūtra's teaching. Vaidehī's capacity was triggered and the conditions for the Pure Land arose; thus Ajātaśatru openly committed rebellious harm and imprisoned his parents in bitter grief and distress, so that she gazed toward Gṛdhrakūṭa from afar, requesting the Buddha and seeking rescue. With great compassion and pity, [the Buddha] immediately went to the dark palace. First he set forth the three pure blessings to serve as conditions for mutual aid, and later he taught the sixteen wondrous contemplations to directly demonstrate the technique of attaining rebirth. Now, summarizing the various passages, I briefly set forth ten intentions. First, out of pity for sentient beings who endure numerous sufferings without means of escape. The sūtra says: 'If, after the Buddha's extinction, sentient beings are oppressed by the turbid, evil, unwholesome five sufferings,' and so forth. It also says: 'For all the great assembly of future ages who wish to escape suffering, I teach this method of contemplating the ground.' Second, out of pity for sentient beings bound by karma without means of liberation. As a subsequent passage of the sūtra says: 'It eradicates the heavy sins of birth-and-death of immeasurable kotis of kalpas, of eighty kotis of kalpas,' and so forth. Third, out of pity for sentient beings whose affliction-hindrances are heavy and cannot be severed. The sūtra says: 'The Tathāgata now teaches pure karma for all sentient beings of future ages who are harmed by the thieves of afflictions.' Fourth, out of pity for sentient beings whose blessings and virtue are shallow and who suffer poverty. The sūtra says: 'Merely conceiving the Buddha's image yields immeasurable blessings, how much more so contemplating the Buddha's complete physical marks!' It also says: 'For such a bodhisattva, merely hearing his name brings immeasurable blessings, how much more so viewing him attentively!' Fifth, out of pity for sentient beings who follow the heterodox and turn their backs on the correct, being far removed from the Buddha. The sūtra says: 'If one is mindful of the Buddha, one will sit in the bodhimanda and be born into the house of the Buddhas,' and so forth. Sixth, to cause sentient beings to abandon defiled attachments and dwell in a pure realm. The sūtra says: 'If one is mindful of the Buddha, one should know that this person is a puṇḍarīka among humans.' Seventh, to cause sentient beings' minds to easily attain samādhi. The sūtra says: 'One should single-mindedly fix one's mindfulness on a single place and think of the Western direction; for if one does not fix upon a single direction, samādhi is difficult to achieve.' Eighth, to enable one to achieve the buddhānusmṛti-samādhi in this very body. Ninth, to enable one to see the Buddha Amitāyus in this very body (both of these are in the sūtra text below). Tenth, to cause sentient beings to quickly attain Buddhahood. Below it says: 'When the mind conceives the Buddha, this mind is itself the thirty-two marks,' and so forth; which corresponds to the Amitābha Sūtra's statement: 'Those born in that land all attain non-retrogression toward anuttarā-samyak-saṃbodhi.' The Buddha's intent is profound and subtle, beyond the measure of worldly sentiments. By using these ten intentions to outline the general course, the emergence and significance of this entire sūtra will be as clear as pointing to the palm of one's hand.
1.8
Second, the scope of the subsumed teaching has three parts: first, clarifying the pure versus mixed nature of the teachings established in the two lands; second, distinguishing between the Great and Lesser [Vehicles] and the gradual and sudden; third, distinguishing between definitive and provisional meaning. / First, clarifying the pure versus mixed nature of the teachings established in the two lands has two parts: first, the teachings and contemplations for entering the Path in Sahā; second, the teachings and contemplations for rebirth in the Pure Land. / First, the teachings and contemplations for entering the Path in Sahā. In the Sahā [world] of the five turbidities, afflictions and karmas are heavy or light, and the capacities of faculties are varied. Since the capacities of beings are mixed, the teaching is also not pure; hence there are different categories of Great and Lesser [Vehicles], and differing penetration of the partial and the complete. Lineage masters of the sūtras and treatises, past and present, in classifying the teachings have differed with one another, alternating in superseding and establishing them; these are broadly set forth in other writings and cannot be fully recounted here. / Second, the teachings and contemplations for rebirth in the Pure Land. The Pure Land of Sukhāvatī is purely of the Great Vehicle, with pure and virtuous companions. Although the sentient beings who are born there are divided into nine grades, there are none who do not resolve upon the supreme mind of the Path; arriving there and advancing in cultivation, all attain the wondrous fruit of non-retrogression in bodhi. Therefore the Wang sheng lun states: "Those of the two vehicles' lineage are not born there." Even if there are śrāvaka disciples, all are those who initially generated the great aspiration, temporarily traversed the provisional vehicle, and do not abide in the lesser fruit. From this it is known that the establishment of teachings in the two lands differs in purity and mixedness; thus for the various Pure Land sūtras, one need not labor to classify and judge them. / Second, the Great and Lesser, gradual and sudden. Tiantai's commentary, in classifying the characteristics of the teaching, simply states: "This is subsumed under the Mahāyāna Vaipulya teachings; in the doctrinal meaning of the two repositories, it is gathered under the Bodhisattva Repository; in gradual or sudden awakening and entry, this is the sudden teaching." Master [Hui]yuan's commentary also states: "This sūtra is the wheel of the Dharma of the sudden teaching. Vaidehī and the others were all ordinary beings, yet they immediately realized non-arising without entering through the small; hence we know it is sudden." Following this, we know that all the teachings and contemplations of Amitāyus across [the Buddha's] lifetime are the Dharma of the round and sudden One Buddha Vehicle, and there is no other path. Dharma Master Ciyun says: "If one examines all the palm-leaf manuscripts in the Hīnayāna canon, there is never a single word saying there is a Pure Land, much less encouraging rebirth [there]. Moreover, other Buddhas are not discussed in the Hīnayāna, nor is there a single word stating there is Amitāyus." Thus, once the Pure Land and Amitāyus pass through the ear, the seed of Buddhahood in the Great Vehicle is planted; not to hear and not to believe—is that not a great loss? / Third, distinguishing between definitive and provisional meaning. Ciyun says: "The Buddha Dharma has two [kinds]: first, the provisional-meaning Dharma of the Lesser Vehicle; second, the definitive-meaning Dharma of the Great Vehicle. The Great Vehicle again has provisional and definitive meanings. Now, in discussing the Pure Land, it is solely the definitive meaning within the definitive meaning of the Great Vehicle. The sūtra says: 'Seeking throughout the ten directions, there are no other vehicles, only the One Buddha Vehicle.' This is what it refers to." / Speaking of "definitive meaning": to clearly comprehend that the Pure Land is none other than one's own mind, and not another region; to thoroughly penetrate that Amitāyus is none other than one's own nature, and not another Buddha. In this way, directing one's spirit to billions of lands is truly being born within one's own mind; conceiving one's substance within the nine lotuses—how could that escape the boundary of a single kṣaṇa? Therefore the sūtra says, "This mind creates the Buddha, this mind is the Buddha"; this is precisely opening and showing the Buddha's knowledge and vision to sentient beings. How could the definitive meaning of the Great Vehicle surpass this? The Śūraṅgama [Sūtra]'s [chapter on] "Mahāsthāmaprāpta's Perfect Penetration" states: "If the mind of a sentient being remembers the Buddha and is mindful of the Buddha, now or in the future they will certainly see the Buddha, not far from the Buddha (meaning that becoming a Buddha will not take long)." As for the wondrous scripture of the Lotus [Sūtra], the Tathāgata personally prophesied rebirth [there] (the chapter on the "Medicine King" says, "One who upholds this sūtra will immediately be reborn in the world of Sukhāvatī," etc.). The Huayan's ultimate discourse has Samantabhadra personally declare the dedication of merit (the ten great vows of Samantabhadra conclude by saying: "When approaching the end of life, in a single kṣaṇa, one will immediately attain rebirth in the world of Sukhāvatī," etc.). From this one knows that pure and defiled bodies and lands are all sentient beings' own mind. It is solely because the substance of the mind is open and fusing that rebirth is unobstructed; it is solely because the nature of the mind encompasses and pervades that accepting and rejecting are unhindered. / Alas, today's immature students do not understand mind-only, but merely recognize a spark of spiritual awareness and take it to be the Pure Land, claiming of themselves that 'when the mind is pure, the land is pure, without needing to seek elsewhere,' and 'the Buddha is my mind; why must one search outside?' They designate Amitāyus as an external object and disparage Sukhāvatī as a foreign land. / Therefore Ciyun says: "Someone might ask: 'The Pure Land is in the mind; why seek outside? When the mind is pure, the land is pure; why labor to seek rebirth in a distant Pure Land in another region?' The explanation is: 'You do not understand the meaning of mind and land, and assume that our mind is confined within the square inch [of the heart], thereby seeing the West as far beyond the border. If one clearly comprehends that a single thought of the mind is all-pervading, and a single dust mote is also all-pervading, then a hundred thousand million lands are but a footstep away; how could they be outside the mind? If worldly people speak of the principle of emptiness, they dismiss cause and effect; if they speak of mind-only, they do not believe there are external dharmas. Not only do they slander the Dharma, they also slander their own mind, bringing calamity upon themselves for ten thousand kalpas—how truly lamentable! Falsely fabricating right and wrong and obstructing others from the Pure Land, they are truly evil spiritual friends' (the above is all his text)." The ancients spoke bitter truths out of deep compassion for beings; if one pays attention and investigates thoroughly, one will surely attain transcendent awakening by this means.
1.9
Third, discerning the essential purport. There are three parts: first, determining the sūtra's essential purport; second, clarifying phenomena and principle; third, discerning differences in contemplation methods. First, determining the sūtra's essential purport. The "essential purport" is the primary meaning; the primary meaning of a sūtra must be distinguished and pointed out. Tiantai says: "This sūtra takes contemplation of mind as its essential purport." This is spoken solely from the standpoint of the contemplating [subject]. When contemplating the Buddha's primary and dependent [rewards], can that be anything other than contemplation of mind? Master [Hui]yuan and Shandao both say: "The essential purports distinguished in the various sūtras are each different. This sūtra takes the samādhi of contemplating the Buddha as its essential purport." This is established comprehensively in terms of both subject and object. Although the contemplations are sixteen and the primary and dependent [rewards] differ, their main [focus] lies in contemplating the Buddha; that is, the text below states: "within this present body, obtain the buddhānusmṛti-samādhi." "Mindfulness" (nian) is indeed "contemplation" (guan), but as the word applies generally to other Buddhas and might still be confused with other sūtras, it may be fully distinguished as in the opening title. The Sūtra on the Samādhi of Contemplating the Buddha says: "The Buddha told Ānanda: 'This samādhi of contemplating the Buddha is medicine for all sentient beings who have committed transgressions, protection for those who have broken the precepts, a guide for those who have lost the way, eyes for the blind, wisdom for the foolish, a lamp in the dark, a valiant general amid the thieves of affliction, the sport of the Buddhas, the World-Honoured Ones, and the source from which great samādhis such as the Śūraṅgama first arise.'" It also says: "'If one can contemplate a single pore of the Buddha, this person is called one who practices the concentration of mindfulness of the Buddha. Because of mindfulness of the Buddha, the Buddhas of the ten directions constantly abide before them and preach the correct Dharma for them; this person is then able to give birth to the seed of all Tathāgatas of the three times—how much more so if one is fully mindful of the Buddha's physical body!'" It also says: "'If disciples of the four assemblies slander the Vaipulya sūtras, commit the five heinous sins, violate the four grave prohibitions, steal the saṅgha's property, defile a nun, break the eight precepts, do various evil deeds, and hold various false views—if they can single-mindedly, for one day and one night, fix their mindfulness before them and contemplate a single mark of excellence of the Buddha, their evil sins and karmic obstacles will all be completely eradicated,'" and so forth. Based on this, one knows that the merit of contemplating the Buddha is inconceivable. This is truly because by gathering in the false mind and merging with the real realm, one borrows His blessings and wisdom to relieve our poverty, and relies on His loving-kindness and compassion to rescue our sinking [selves]; this is the front line in expelling evil and the initial portal for entering the Way. Therefore the Śūraṅgama says: "Without relying on expedients, one naturally attains the opening of the mind. Just as one who is perfumed with incense has fragrance upon their body, this is called adornment with fragrance and light." Briefly presenting the main essentials, the rest will be detailed below. Second, clarifying phenomena and principle. "Principle" is a makeshift name for the empty and serene; "phenomena" is a general heading for activities and deeds. Although two names are established, their substance is truly one and the same—just as water moving becomes waves, and ink written becomes characters; though waves have myriad shapes, the wetness of water is no different, and though characters have a thousand variations, the color of the ink is not two. If one considers the mind merging with serenity and the elimination of subject and object to be the contemplation of principle, and the raising of thoughts and stirring of deliberations with clear choosing and rejecting to be the contemplation of phenomena, then phenomena and principle would stand in opposition, which is not yet perfect integration. Now, relying on Tiantai's Shiyi lun, it states: "The wise fervently seek rebirth in the Pure Land, realizing that the substance of birth is unobtainable; this is true non-arising. The foolish are bound by birth: hearing of 'birth,' they interpret it as birth; hearing of 'non-arising,' they interpret it as non-arising. They do not know that birth is itself non-arising, and non-arising is itself birth. Failing to understand this principle, they arbitrarily judge right and wrong—how mistaken they are!" From this we know that realizing phenomena are themselves principle, and that principle is not outside phenomena, is true non-arising; hence it is called wondrous contemplation. Furthermore, based on Nanshan [Daoxuan], the two repentances of phenomena and principle must be divided between two types of faculties: those of sharp faculties realize principle, so everything is mind-only; those of dull faculties have not yet realized it, so they exclusively rely on phenomenal practice. In other sūtras, contemplation of principle covers only those of superior faculties. In this sūtra, the method of contemplation encompasses both the sharp and the dull: the practice of the sharp-facultied is entirely contemplation of principle; the practice of the dull-facultied entirely returns to phenomenal visualisations. Although the sharp and the dull differ, all attain rebirth—differing only in the shallowness or depth of their stages and the slowness or speed of their progress on the Way once reborn there. However, commentators past and present have differed in their explanations. One says: "The sixteen wondrous realms are none other than contemplation of principle." Another says: "Based on the beginning and end of the sūtra, they are all phenomenal visualisations." Another says: "The preceding and succeeding fifteen are phenomenal; only the ninth, the contemplation of the Buddha, is contemplation of principle." I say now that the first interpretation leaves out the middling and inferior; the second explanation represses the superior faculties; and the latter theory dividing them into two is the least universally applicable. For one who has realized principle, all dharmas are principle; how could this be so and that be not? Having examined the sūtra text, it merely presents the objects to be contemplated, without distinguishing phenomena and principle. Is it not that among those who contemplate, faculties may be sharp or dull and views may be penetrating or obstructed, yet according to their capacity all can enter? In the Tang, the eminent monk Bianxiu once said to someone: "Formerly I heard that the practice of the Western [direction] is Mahāyāna with characteristics." This is a mind tangled like overgrown weeds, not straight, and not the statement of one with penetrating vision. Why? Words spoken are themselves the nature, and thoughts arisen are all Suchness; a single color or a single fragrance is none other than the Middle Way—how much more so our correct mindfulness? Examining this statement carefully, it deeply accords with the sūtra's purport; he merely did not fully realize that this sūtra comprehensively gathers in the middling and inferior. Question: How should one practice the contemplation of principle in this sūtra? Answer: There are two methods of practice: first, the contemplating mind, which takes the present conscious mind's visualising thought as its substance, as below where it says "one should give rise to visualising thoughts and attentively contemplate the sun"; second, the contemplated realm, which takes Amitāyus's primary and dependent adornments as its substance, which are the sixteen kinds of realms listed below. Only when subject and object merge is the practice of contemplation accomplished. Question: If one gives rise to a thought and grasps an object, how can that be called contemplation of principle? Answer: One realizes that this mind and realm are both produced from causes and conditions; what is conditionally produced is unproduced, its substance being neither arising nor ceasing—this is the principle of non-arising. The Shiyi lun states: "As for non-arising and non-ceasing, within conditional production, all dharmas combine without retaining their own nature; seeking the substance of arising, it is utterly unobtainable. When this arising arises, it comes from nowhere, hence it is called non-arising; when this ceasing disperses, it goes nowhere, hence it is said to be non-ceasing. It is not that apart from conditional production there is a separate non-arising and non-ceasing." Now, in clarifying the contemplation of principle, completely following the treatise, one uses a conditionally produced mind to contemplate a conditionally produced realm. Although mind and realm differ, their conditional production is not different. The contemplating [subject] is the mind, and the contemplated [object] is the Buddha; the mind-dharma and the Buddha-dharma are both inconceivable. The Huayan states: "Mind, Buddha, and sentient beings—these three are without distinction"; this is its meaning. Therefore, practitioners should first open up wise understanding to be thoroughly clear without doubt, and thereafter morning and evening, thought after thought, fix their visualisations on the superior realms of that region's primary and dependent [rewards], fervently seeking rebirth—without this impeding that the substance of mind and realm is naturally unproduced; it is not that deliberate fabrication causes it to be so. From this we know that among all worldly and world-transcending dharmas, in movement or rest, speech or silence, there is none that is not wondrous principle. Not only this contemplation, but all methods of contemplation established across the Mahāyāna of the Buddha's lifetime are like this. The Lotus Sūtra says: "Contemplate all dharmas as empty, like the true mark, not inverted," and so forth, and also: "All dharmas are entirely non-existent, neither permanently abiding nor arising and ceasing." The Samantabhadra Contemplation Sūtra says: "One should know that all dharmas are precisely the Buddha-dharma." The Vimalakīrti Sūtra says: "All dharmas are precisely the marks of bodhi." The Huayan says: "All dharmas are without arising; all dharmas are without ceasing," and also: "Completely knowing all dharmas to have no inherent existence of their own nature—understanding the dharma-nature thus, one immediately sees Vairocana." The Diamond Prajñā says: "All conditioned dharmas are like a dream, an illusion, a bubble, a shadow," and so forth. Passages such as these are pervasive throughout the canon and will not be cited exhaustively. If one departs from dharmas to speak of wondrous principle, one falls into bias and error, straying completely from the Way. The Vimalakīrti Sūtra says: "For example, in building palaces, if one builds on empty ground, one may proceed as desired without obstruction; but if one attempts it in empty space, it can never be accomplished. The Buddhas preach the Dharma always relying on the two truths; without destroying conventional designations, they speak of the true mark of all dharmas." Since the sacred authority is like this and the correct principle is so evident, if one truly wishes to advance in practice, one must investigate it deeply. Third, discerning differences in contemplation methods. The contemplation methods clarified in the teachings of the Buddha's lifetime fall briefly into five categories: 1. Contemplating all dharmas generally, as in sūtras saying "contemplate all dharmas as empty," etc. 2. Contemplating one's own mind specifically, such as cessation and contemplation, the contemplation of returning to the source, the contemplation of the dharmadhātu, the contemplation of the pure mind, and so forth. 3. Or contemplating only form (rūpa), as the sūtra says, "Contemplate the true mark of the body, and contemplate the Buddha likewise," as well as [the contemplations of] impurity, white bones, etc. 4. Contemplating both form and mind together, as the sūtra says, "Illumining and seeing the five aggregates as empty," the twelve bases, eighteen elements, counting breaths, etc. 5. Contemplating facing superior realms, which is like the various sūtras contemplating Buddhas, bodhisattvas, and so forth. This present Contemplation Sūtra corresponds precisely to the fifth. Within contemplating superior realms, there are further five distinctions: 1. Contemplating the ocean of the Buddha's marks, which is contemplating the thirty-two marks of the Buddhas. 2. Contemplating the method of Samantabhadra's practice, which is contemplating the bodily marks of the bodhisattva on the six-tusked white elephant. 3. Contemplating Bhaiṣajyarāja and Bhaiṣajyasamudgata, which is contemplating the practice, vows, and bodily forms of the two bodhisattvas. 4. Contemplating Maitreya's rebirth above, which is contemplating the Tuṣita heaven palace to seek rebirth in its inner court. 5. This present sūtra's contemplating Amitāyus's primary and dependent [rewards] to seek rebirth in the Pure Land. The upper three eradicate karma and shatter obstacles; the lower two express joyous aspiration to seek rebirth. Moreover, among the lower two, the fourth is a heaven realm of the Sahā world, and the fifth is the pure region of Sukhāvatī. However, entering the Way in this realm prioritizes the contemplation of mind; rebirth in the Pure Land necessarily requires visualising the Buddha. Taking now the single category of contemplating the mind in this realm and comparing it with this sūtra, there are briefly six differences: 1. Contemplating the mind gathers visualisations back into the mind, whereas this sūtra directs the mind toward another realm (the sūtra says: "Single-mindedly fix mindfulness and attentively contemplate that Buddha"; Tiantai's commentary says: "The setting sun suspended like a drum is used to mark the direction for sending one's visualisations"). 2. Contemplating the mind is not confined to the four postures, whereas this sūtra strictly requires sitting upright (though the principle extends to other postures). 3. Contemplating the mind is not restricted to a direction, whereas this sūtra strictly requires facing west. 4. Contemplating the mind does not exclude other times, whereas this sūtra requires excluding times of defecation and eating (the Sūtra on Contemplating the Buddha says: "Except when relieving oneself"; the Ground Contemplation says: "Only excluding meal times," etc.). 5. Contemplating the mind cuts off delusions and realizes principle, whereas this sūtra accomplishes karma and evokes rebirth. 6. In contemplating the mind, demonic karma manifests, whereas in this sūtra, the sacred virtues protect and sustain. By briefly explaining these six differences, one knows that the contemplation portal of the Pure Land is as far apart as heaven. Question: Can the sixteen contemplations here be called "contemplation of mind"? Answer: If one realizes that realms are mind-only, then regarding that Amitāyus's body and land, which of them is not mind? But if one were to turn inward to seek the fundamental aggregates and rigidly identify a spark of consciousness, that would belong entirely to other sūtras, not to the correct contemplation here. Question: Some say that the Buddha-dharma is too exalted and the sentient-being-dharma too broad, so only contemplation of mind is essential; does not this sūtra's contemplation of the Buddha contradict that? Answer: Contemplation methods are tailored to capacities, each having its primary purpose. If it is entering the Way in this realm to cut off delusions and realize reality, then contemplation of mind is paramount. If it is attaining rebirth in the Pure Land by cultivating the cause to evoke the retribution, then contemplation of the Buddha is superior. Their explaining the cutting off [of delusion] and realization [of truth] specifically focuses on contemplation of mind, which is why they have this statement; it does not mean that the two dharmas of sentient beings and Buddhas are never open to contemplation. The buddhānusmṛti-samādhi is entirely directed toward the future; its meaning is not established in vain. Question: Mind and Buddha are without distinction; this is the definitive meaning of the supreme vehicle. In clarifying the contemplation method now, why force a distinction? Answer: Although the principle is fundamentally harmonious, the aspects of practice should be distinguished. In order to give practitioners something to rely upon, realm and wisdom must correspond. An ancient master of virtue said: "Contemplating the Buddha has two types: first, the Buddha seen in one's own mind's samādhi; second, the Buddha who responds with the fruition from the cause in the Western [direction]." The contemplation of mind in various sūtras is precisely contemplating the Buddha seen in one's own mind; the sixteen contemplations here are specifically contemplating the fruition Buddha evoked in the Western [direction]. Based on this twofold division, one seeks without doubt or confusion. Therefore Tiantai's Shiyi lun says: "All who seek rebirth raise their minds in aspiration and give rise to visualisations, focusing on the marks, excellence, and radiant light of Amitābha Buddha. They also contemplate the seven-jewel adornments of that land, fully as in the sixteen contemplations of Amitāyus," and so forth. For this sūtra's contemplation of the Buddha, this serves as clear proof. Question: A sūtra says: 'If one sees me by form, or seeks me by sound, this person practices a false path and cannot see the Tathāgata.' Now in contemplating the Buddha's realm, is this not seeing by form and seeking by sound? Answer: The thirty-two marks are like the bright moon falling into a hundred rivers; the four unimpeded eloquence-skills and eight voices are like clear echoes issuing from deep ravines. Yet there are those who plunge into pools to grasp the moon, or enter valleys to chase echoes; failing to realize that their nature is empty, they do not see the Buddha. Penetrating masters are not like this: realizing that form is not form, what hindrance is there to uprightly visualising the sacred countenance? Realizing that sound is not sound, how does it obstruct leaning in to listen to the wondrous Dharma? Thus the Huayan says: 'Bodily marks are not the Buddha, and sound is also likewise. Yet not apart from form and sound does one see the Buddha's spiritual power.' Beholding this wondrous discourse, how could one doubt any longer?
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Fourth, discriminative analysis of similarities and differences, which has two parts: first, clarifying the common and restricted nature of the body and the land; second, discerning past and present acceptance and rejection. First, clarifying the common and restricted nature of the body and the land, which has two parts: first, explaining the Buddha's body; second, explaining the Buddha land. First, explaining the Buddha's body. There are multiple kinds of Buddha bodies, which are set forth in the sūtras and treatises without fixed designations according to what is fitting. Now, in accordance with Tiantai's Commentary on the Precepts, we shall provisionally explain four bodies: the first refers to the Dharma-body; the second refers to the two bodies of the true and the responsive; the third refers to the three bodies of Dharma, reward, and response; the fourth refers to the four bodies of Dharma, reward, response, and transformation. That [work] states: "Vairocana shines everywhere, taking the correct Dharma as his body. Rocana's practices are fulfilled, taking the fruit of retribution as his body. Śākyamuni responds with traces, taking responding to conditions as his body. Varying according to conditions, he takes transformations as his body. All Buddhas are fully endowed with the four bodies." Now, regarding the body of Amitāyus: the sūtra states, "The Buddha Tathāgatas are the body of the Dharma-realm," which is the Dharma and reward [bodies]. "Sixty quadrillion nayutas" is the response-body of the Pure Land. "Sometimes manifesting a great body filling the void, sometimes manifesting a small body of one rod six [feet] or eight feet," as well as "transformation Buddhas like the sands of the Ganges within the halo," and further stating that "the transformation bodies of the Buddha of Immeasurable Life are innumerable," up to "white cranes, peacocks, wild mallards, and mandarin ducks are all created by the transformations of Amitāyus"—all these are transformation bodies. Yet these response and transformation [bodies], when combined, make three, and when divided, form four. One should know that the body of the fruit of virtue of Amitāyus in the Western [Direction] is itself the Dharma-body, itself the reward-body, and itself the response and transformation [body]; the Buddha's body is of one substance, neither one nor different, and may be designated according to any [of these aspects]. If one extends traces from the root, then the single body becomes innumerable bodies; reaching the point where the branches are gathered back to the root, then the innumerable bodies return to the single body. The Avataṃsaka Sūtra states: "All the bodies of the Buddhas are just the one Dharma-body"; such is its meaning. Master Yuan's commentary says: "Yet the lifespan of a Buddha has the true and the responsive: the true is inexhaustible, whereas the responsive has brevity and length. The Sūtra on the Prophecy Received by Avalokiteśvara states: 'Although the lifespan of Amitābha Buddha is immeasurable, it will have an end. After his parinirvāṇa, Avalokiteśvara will succeed to his place, named the Mountain King of Universal Light and Merit.' Based on this, we definitely know that it is a response [body]." The Shiyi lun states: "Defiled ordinary beings, in accordance with their share, can only see the coarse marks of the Buddha's body," which refers to the response Buddha. "Bodhisattvas see the subtle marks," which refers to the reward Buddha. Thus we know that the reward and response depend on the capacity [of beings]; how could the Buddha's body be fixed? It is like the moon in the water, which differs according to the vessel: if the vessel is large, the reflection is whole; if the vessel is small, the reflection is deficient. The wholeness or deficiency lies in the vessel, while the reflection neither expands nor contracts. If the water is clear, the reflection remains; if the water is turbid, the reflection vanishes. The remaining or vanishing lies in the water, while the reflection has no coming or going. Using this as an analogy for the body and lifespan, there is nothing that is not understood. Therefore, the Mahāparinirvāṇa Sūtra states: "The Buddha told Cunda: 'You should not now ponder the longevity or brevity of the Buddhas' lifespans. All phenomena are like illusory marks; within them, the Tathāgata, by the power of skillful means, is free from defilement and attachment,'" and so forth. Furthermore, the Avataṃsaka Sūtra states: "The Tathāgata's Dharma-body treasury / enters universally into the world; / although it is present in the world, / it is unattached to the world. / Just as in clear, pure water / reflections have no coming or going, / the Dharma-body pervades the world; / one should know that it is also like this." It also states: "Just as a skilled illusionist / displays various affairs: / their coming has no source, / and their going has no destination. / The nature of an illusion is not finite, / nor is it infinite; / within that great assembly / he displays the finite and the infinite. / With this tranquil and settled mind, / cultivating all roots of goodness, / he brings forth all Buddhas, / who are neither finite nor infinite. / Being finite and being infinite / are both entirely false marks; / thoroughly understanding all destinies, / one does not cling to finite or infinite." Based on this, we know that the dimensions of the Buddha's body cannot be apprehended; they are beyond what words and thoughts can reach—how could conjecture be permitted in their midst? Second, explaining the Buddha land, which also has two parts: first, the main explanation; second, distinguishing confusions. First, the main explanation. The lands of the Buddhas are immeasurable in number. As the Avataṃsaka Sūtra states: "worlds as numerous as the dust motes of inexpressibly inexpressible Buddha-fields"; and as the Lotus Sūtra states: "Suppose someone ground the major trichiliocosm into ink, and passing beyond a thousand realms to the east, deposited one drop, and proceeding in this manner until all the ink was exhausted," and so forth; and as the Amitābha Sūtra states: "In the ten directions there are Buddha lands as numerous as the sands of the Ganges." Thus we know: how could the Buddha lands ever be exhausted? To state the essentials, they do not exceed two kinds: the first is the land of Dharma-nature. The Perfect Enlightenment Sūtra states: "Sentient beings and Buddha lands are of the same Dharma-nature." The Sūtra on the Contemplation of Samantabhadra states: "Vairocana pervades all places; the dwelling place of that Buddha is named Constant Silent Light." The place where the Tathāgatas of eternally abiding Dharma-nature disport and dwell is forcibly named a land, but in reality it is not a land; this is called the Mind-Only Pure Land. Raising the foot is the bodhimanda; it is neither pure nor defiled, yet does not obstruct purity and defilement; it has neither going nor coming, yet does not hinder going and coming. Ciyun said: "The purity and defilement of the ten directions are encompassed together within an instant; the coming and going of the three periods of time do not move one's footprints from a single thought. Sentient beings are deluded without losing it, using it daily without knowing it; the Buddhas realize it without gaining it, and therefore ride on provisional means to give rise to functioning." This is inhabited solely by those who have attained the fruit of wondrous enlightenment. The Benevolent King Prajñā states: "Only the Buddha alone dwells in the Pure Land"—this refers to this very land. The second is the responsive transformation land. The dust-mote Buddha-fields, whether pure or defiled, are all manifested responsively by the Buddhas according to beings' capacities to gather and transform sentient beings. Responding to bodhisattvas, there is the land of real retribution; as the Benevolent King says: "The three [ranks of] worthies and ten [ranks of] sages dwell in the fruition of retribution." Responding to the two vehicles, there is the land of expedience; as the Dazhidu lun says: "Beyond the three realms there is a pure land where śrāvakas and pratyekabuddhas are born to receive a body of Dharma-nature, not a birth of fragmented stages." Responding to both ordinary beings and sages, there is the land of common residence. Common residence has two kinds: first, the defiled land of common residence; second, the pure land of common residence. Śākyamuni presently dwells in a defiled land, yet is not without a pure land; Amitāyus manifests dwelling in a pure land, yet is not without a defiled land. However, in the defiled land of common residence, the sages comprise the three vehicles of the Great and Small, while ordinary beings extend across the six destinies of good and evil. In the pure land of common residence, the sages are purely of the Great Vehicle, while ordinary beings are only humans and devas. The two kinds of retribution lands demonstrate that each land corresponds to conditions of capacity: the Dharma-nature is that on which they rely, while the responsive transformations are that which relies. The Śūraṅgama Sūtra states: "Space is born within great enlightenment / like the rising of a single bubble on the ocean. / The defiled dust-mote realms / are all born relying on space." Great enlightenment is the land of Dharma-nature, while the dust-mote realms are the responsive transformation lands. Responsive transformations rely on empty space, and empty space relies on Dharma-nature; the subject and object, the root and branches, can be seen upon reflection. What this sūtra now explains is the pure land of common residence adopted by Amitāyus. Furthermore, in the western direction there are pure lands numerous as the sands of the Ganges, and among the fruition Buddhas there is the Amitāyus of common residence. Now we must specifically designate the Sukhāvatī Pure Land accomplished through the vows and practice of Dharmākara in the past, where the fruition Buddha Amitāyus manifests the land on the platform of light; this is the purport intended here. Second, distinguishing confusions. The pure lands spoken of in various sūtras are of many kinds, and their names are often confused, so they must be differentiated and clarified. Take, for example, the saying "when the mind is pure, the land is pure": although people quote it, they do not understand its source and branches. This saying originally comes from the Vimalakīrti Sūtra, which explains the method by which a bodhisattva adopts a pure land. Because the pure lands of the Buddhas necessarily depend on the common karma of sentient beings in the ten directions being accomplished together, across kalpas they transform others to cause them to cultivate wholesome karma, gathering that pure karma to accomplish their land. Therefore, that sūtra states: "A bodhisattva adopts a Buddha land according to the sentient beings he transforms. You should know that the straightforward mind is the bodhisattva's pure land; when the bodhisattva attains Buddhahood, sentient beings free from flattery will come to be born in his country. Up to: the ten wholesome actions are the bodhisattva's pure land; when the bodhisattva attains Buddhahood, sentient beings of the ten wholesome actions will come to be born in his country." It further says: "If a bodhisattva wishes to attain a pure land, he should purify his mind; according as his mind is purified, so the Buddha land is purified." That text is extensive and will not be quoted in full. The Golden Light Sūtra states: "May I in future lives attain such an extraordinary pure land of merit, just like the Buddha, the World-Honoured One." The Lotus Sūtra states: "Teaching thousands of myriads of assemblies, / causing them to dwell in the Great Vehicle Dharma and thereby purify their own Buddha lands." It also states: "Having few desires and detesting birth-and-death, / they truly purify their own Buddha lands." The Vimalakīrti states: "Constantly cultivating the pure land, they teach and transform all sentient beings." These all explain the method by which bodhisattvas adopt a land. Furthermore, in the Vimalakīrti Sūtra, the Brahmā King of the Conch Topknot said to Śāriputra: "I see Śākyamuni Buddha's land as pure as the palace of the Īśvara Heaven." The Buddha pressed the ground with his toe, and the major trichiliocosm became adorned with hundreds of thousands of precious gems, like the Ratnaviśuddhā Pure Land of the Buddha. Up to: "My Buddha realm is always pure like this." In the Mahāparinirvāṇa Sūtra, when the Buddha was on the verge of nirvāṇa, the śāla grove turned into a pure land. The sūtra states: "At that time, by the Buddha's spiritual power, the earth of the major trichiliocosm became completely soft and adorned with all manner of jewels, just like the Sukhāvatī world of the Buddha of Immeasurable Life in the west." Moreover, as in the Sukhāvatī Pure Land manifested on the light platform in the present sūtra, and the assembly seeing that land in the conclusion on benefits, these are all manifestations brought forth by the Tathāgata's spiritual power—what is called "manifesting the precious king's realm on the tip of a single hair." The Benevolent King Prajñā states: "Only the Buddha alone dwells in the Pure Land." The Perfect Enlightenment Sūtra states: "Sentient beings and lands are of the same Dharma-nature; hells and heavenly palaces are all pure lands." These are all lands of the principle of Dharma-nature—the so-called land of Silent Light. The Lotus states: "When sentient beings see the end of the kalpa / and everything being burned by the great fire, / my pure land is unruined." This is Śākyamuni's land of the fruit of retribution. The pure lands discussed in the sūtras cited above are none of them the Sukhāvatī Pure Land of Amitāyus in the present sūtra. Cases of this kind are extremely numerous in the sūtras and treatises; if one discriminates and judges them according to the foregoing, there will be no confusion.
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- 觀無量壽佛經義疏 — Classical Chinese