觀無量壽佛經義疏 2

English (machine translation) 2

Language: English

2.1

Translated by Kālayaśas, Tripiṭaka master from the Western Regions, under the Liu Song.

2.2

Composed by Shi Yuanzhao of Chongfu Monastery at Lingzhi, West Lake.

2.3

Second, detailed explanation of the sūtra text, divided into two: first, explaining the sūtra title; second, explaining the sūtra text.

First, the explanation of the sūtra title. Based on the later text of the sūtra, Ānanda requested that the Buddha establish two titles: First, it says: 'This sūtra is named: Contemplation of the Realm of Sukhāvatī, the Buddha Amitāyus, the Bodhisattva Avalokiteśvara, and the Bodhisattva Mahāsthāmaprāpta.' Adding the single character 'Sūtra', there are twenty characters in all; this derives the name from the mind and the object. It also says: 'It is also named: Purely Eliminating Karmic Obstacles and Being Born in the Presence of the Buddhas.' Further adding the character 'Sūtra', there are nine characters in all; this derives the name from shattering obstacles and experiencing retribution. In the first name, the single character 'Contemplation' is the capable-of-contemplating wisdom; the eighteen characters below are the object to be contemplated. The realm of Sukhāvatī is the dependent retribution, encompassing the first six contemplations. From Amitāyus downward is the primary retribution, encompassing the latter ten contemplations. Contemplation of the Buddha subsumes the three contemplations before it; the two bodhisattvas below subsume the seven contemplations. Therefore, in this single title, all sixteen are complete. In the second name, 'purely eliminating karmic obstacles' subsumes the efficacy and functioning of the previous sixteen contemplative practices. When the contemplation is accomplished and obstacles are shattered, that is seeing the cause; 'being born in the presence of the Buddhas' is the future result. That it does not specify Amitāyus but speaks of 'the Buddhas' refers to what the sūtra below says: 'Those who see the Buddha Amitāyus thereby see the immeasurable Buddhas of the ten directions,' and so forth. Now, the translators only used the first name, still following brevity; but taking 'the Buddhas' accords deeply with the sūtra's purport. Master Tiantai's commentary says: 'Raising the primary retribution gathers in the dependent retribution; stating the lord of transformation encompasses his retinue. Although the contemplations are sixteen, mentioning the Buddha makes it complete.' This explains it by taking the essential to encompass the prior and subsequent. Master [Hui]yuan's commentary says: 'This sūtra takes contemplating the Buddha as its primary focus, and therefore singularly raises him.' This explains it on the basis of the sūtra's theme, with the other contemplations following along. Now, closely considering the two explanations, the latter meaning is the superior. Because the contemplation of the Buddha is the primary focus, one must first use the realm as a progressive step, and later, through contemplation of the Buddha, touch broadly upon the retinue to show completeness. For this reason, in the text of the contemplation of the Buddha, it is uniquely named the buddhānusmṛti-samādhi. In the title, the upper seven characters are the specific title, specific to the present text. The lower one character is the common title, common to all scriptures. The upper two characters mark the lord of the teaching who is capable of preaching; the lower five characters indicate the practice and Dharma that are preached. First, within the capable preacher: 'Buddha' is one of the ten titles; 'preaching' means bringing joy to the minds of the multitude. The lord of transformation in this realm is certainly Śākyamuni, and so only his general title is raised. As for the object of contemplation below, for fear of confusing him with other honoured ones, both common and specific are raised together. According to the Dazhidu lun: 'Sūtras are commonly spoken by five kinds of persons: 1. the Buddha; 2. holy disciples; 3. various ṛṣis; 4. various devas, ghosts, and spirits; 5. apparitional persons.' Wishing to show that this sūtra was personally spoken by the Buddha, to distinguish it from other persons and cause people to generate faith and acceptance: now, throughout the teachings of the Buddha's lifetime, the Vinaya was spoken only by the Buddha, specifically highlighting its esoteric excellence; sūtras are open to other persons, but must receive certification. However, among sūtras, the single Dharma of the Pure Land was certainly spoken by the Buddha, clarifying that it is not within the realm of understanding of lesser sages or ordinary persons. For this reason, while other sūtras might allow it not to be emphasized, all Pure Land sūtras must mark and distinguish it. Second, within the Dharma preached: the single character above is the capable-of-contemplating mind; the four characters below are the object to be contemplated. First, among the contemplation practices of both the Great and Small [Vehicles], they all point to the sixth consciousness (manovijñāna) as the essence of the capable-of-contemplating [mind]; among the five aggregates, it is subsumed under the wholesome aggregate of conditioning factors (saṃskāra-skandha). The essences of the three states of mind prior to mental action are purely morally indeterminate; one must rely on the active mind creating karma to be able to experience retribution and bring about rebirth. According to the sūtra text below, it is sometimes called 'thinking on' (saṃjñā-smṛti) or named 'reflection' (manasikāra); the names are different but the essence is the same—none of them fails to point to mental ideation (manas) as the capable-of-contemplating agent. Next, in the object of contemplation: in Sanskrit, Amitābha; translated here as 'Amitāyus' (Immeasurable Life) and also called 'Amitābha' (Immeasurable Light), which are two of the forty-eight vows: 'If light and lifespan can be measured, may I not attain correct enlightenment.' Life represents blessing, which is the virtue of liberation; light represents wisdom, which is the virtue of prajñā. Prajñā and liberation together adorn the Dharmakāya; this is the lord of teaching who gathers in sentient beings in the Pure Land of Shared Abode. Avalokiteśvara, in the position of succession, actually has a limited lifespan, but according to ordinary beings and the lesser [vehicle] who cannot count it, it is called immeasurable. 'Buddha': fully, Buddha, translated here as the Awakened One. Awakening has two meanings: 1. The meaning of being alert. The four dwellings [of affliction] are like thieves; only sages are alert to them so that they cannot cause harm. 2. The meaning of enlightenment. Fundamental ignorance is like sleep; once holy wisdom arises, it is like awakening from sleep. In contrast to the two vehicles, it is called Great Awakening. Surpassing equal awakening, it is called Wondrous Awakening. This is stated according to one aspect; the rest is as explained elsewhere. The physical marks and radiant light are fully as presented in the contemplation of the Buddha. 'Sūtra': in Sanskrit, sūtra, translated here as 'thread'. It threads together the principles and meanings and gathers in sentient beings; being able to thread and gather in, it is like a thread. That is, it is the voice, names, sentences, and phonemes that constitute the expressive teaching. Through the teaching one knows the principle; relying on the principle one gives rise to practice; through practice one realizes the fruit. Principle, practice, and fruit—these three are born from the teaching. Therefore, we know that in the Semblance and Final ages, only the teaching possesses efficacy; it is the cause and condition for attaining the Path, the foundation for transcending the world. When ancient masters rebuked it, it was to dispel attachments. Latter-day students foolishly and delusionally generate contempt for it, cutting off the seed of the Buddha and destroying the Dharmakāya of the Buddha, falling forever into the pit of heterodoxy and perpetually suffering in places of distress. Even if one takes the finger for the moon or mistakes the raft for the shore, it still serves as a distant condition for liberation and does not lose the blessed retribution of humans and devas, not to mention that the benefits of transcendence are inexhaustible. An ancient commentary also says: it takes the sense of 'model' and the sense of 'constant'; because it comes from the golden mouth of the Sage, it is called a sūtra.

2.5

Second, the explanation of the sūtra text. The sūtra text is divided into three parts: namely, the three sections of preface, main body, and dissemination. From the beginning up to 'the place of pure karma' is the preface section. From 'At that time, the World-Honoured One emitted light from between his eyebrows' up to 'immeasurable devas generated the aspiration for supreme enlightenment' is the main body section. From 'At that time, Ānanda said to the Buddha: What should this sūtra be named?' down to the end of the text is the dissemination section. Dividing a sūtra into three parts began with Master Daoan; whether sections are more or fewer, or complete or deficient, varies according to the sūtra and need not be uniform.

2.6

First, the preface section is twofold: From the beginning up to 'serving as the leaders' is called the preface testifying to faith; because six matters together attest to it, it causes there to be no doubt. From 'At that time, in Rājagṛha' downward is called the preface of origination; because the Dharma does not arise alone, it is initiated through conditions. They are also called the common and specific prefaces: testifying to faith is common to all scriptures, while origination is specific to the present sūtra. Furthermore, the text of testifying to faith is common while its meaning is specific, for dharmas such as 'thus' refer exclusively to the present sūtra; the text of origination is specific while its meaning is common, for the beginning of every sūtra has causes and conditions. In addition, because testifying to faith was only established at the compilation, it is called the post-sūtra preface.

2.7

First, the preface testifying to faith has six [parts]: 1. 'Thus' refers to the Dharma preached in the main body. 2. 'I have heard': Ānanda personally heard it from the Buddha, clarifying that it was not his own speech. 3. 'At one time': the period of time from the initial gathering of the assembly to the conclusion of the session, distinguishing it from other times. 4. 'The Buddha': the lord who preached the teaching, revealing that it was no other person. 5. 'In the city of Rājagṛha' downward: the place where the sūtra was preached. 6. 'Great bhikṣus' and so forth: the assembly that heard it together. First, pointing to the Dharma preached in the main body.

2.8

'Thus': according with the principle is called 'thus' (ru); being free from error is called 'so' (shi). Because it is definitively trustworthy, it is said: 'Thus.' Second, clarifying that it was not his own speech.

2.9

'I have heard': all dharmas are without self; if there is no self, there is no hearing. Following conventional designation, it is therefore spoken of as 'I'. Third, distinguishing it from other times.

2.10

'At one time': the times when the Tathāgata preached sūtras were immeasurable and cannot be definitively designated; therefore it says 'at one time.' Furthermore, the Western Land and this land have different systems for calculating years, months, days, and hours; if disseminated to other lands, people would find it hard to comprehend. Furthermore, some sūtras could not be concluded in a single session and were only woven into text later at the compilation; the before and after being varied, it is difficult to designate. For instance, in the present sūtra, King Ajātaśatru committed rebellion, the Tathāgata preached the sūtra, and Ānanda later reiterated it—how could these be at the same time? Therefore, with a single phrase, it encompasses them all completely. Fourth, the lord who preached the teaching.

2.11

'The Buddha': Buddha is translated as Awakened One. Self-awakening differs from ordinary beings; awakening others differs from the two vehicles; complete awakening differs from the bodhisattvas; therefore he is named the Great Awakened One. This refers to the Great Master Śākyamuni, who revealed the Pure Land. Fifth, the place where the sūtra was preached is twofold: first, the realm where he traveled and transformed; second, the place where he resided. First, the realm where he traveled and transformed.

2.12

'In the city of Rājagṛha': in Sanskrit, Rājagṛha; translated here as King's House. As explained in the Dazhidu lun, it was originally founded by an ancient king, and taking its name from its origin, it is the place where the king resided. Second, the place where he resided.

2.13

'On Mount Gṛdhrakūṭa': Gṛdhrakūṭa, translated here as Vulture Peak; various spirits reside on it. Moreover, the shape of the peak resembles a vulture, or many vultures nest there; it was named on this basis. Sixth, the assembly that heard it together is twofold: first, the śrāvaka assembly; second, the bodhisattva assembly. First, the śrāvaka assembly.

2.14

'Together with a great assembly of bhikṣus, one thousand two hundred and fifty persons.' In terms of aspirations and vows, the bodhisattvas come first; but taking comportment here, the śrāvakas are placed at the head. The śrāvakas are again twofold: the great bhikṣus are the foremost disciples—Kāśyapa, Ānanda, Maudgalyāyana, Śāriputra, and others. The single character 'great' praises their virtues: in Sanskrit, mahā, translated here as great, many, and superior. Honoured by humans and devas, they are called 'great'; having comprehensive understanding of the sūtras and treatises, they are called 'many'; transcending heterodox paths, they are called 'superior'. In the causal stage he is called a bhikṣu, which has three meanings: mendicant, frightener of Māra, and destroyer of evil. The fruit title is arhat, which also has three meanings: worthy of offerings, killer of thieves, and without rebirth. In Sanskrit, saṃgha, translated here as assembly. Four or more persons harmonious and without dispute, performing karmans and reciting the precepts, able to accomplish all matters of extinguishing evil and generating good, are therefore called an assembly. 'One thousand two hundred and fifty persons' are the retinue disciples. The three Kāśyapa brothers together had one thousand disciples; Maudgalyāyana and Śāriputra together had two hundred and fifty. Formerly, they were all fire-worshipping heterodox practitioners; having long endured severe austerities without any realization, upon once seeing the Tathāgata they immediately attained the holy fruit. Feeling deeply grateful for the Buddha's kindness, they constantly attended upon him. Second, the bodhisattva assembly has three [parts]: first, showing the rank; second, listing the number; third, briefly designating the leaders. First, showing the rank.

2.15

'Bodhisattva': in Sanskrit, mahā-bodhi-citta-sattva; translated here as 'sentient being who has realized the great mind of bodhi'. Although the name contains both great and small, and their practices have degrees of shallow and deep, those who heard it together here are all none other than [bodhisattvas in the position of] succession. Second, listing the number.

2.16

'Thirty-two thousand': raising the assembly of leaders and retinue in total. Third, briefly designating the leaders.

2.17

"With the Dharma Prince Mañjuśrī as chief." "Mañjuśrī" is translated here as Wondrous Virtue. Born from the transformation of the Dharma and continuing the lineage of the Buddha, he is called a "Dharma Prince." The larger and smaller Amitābha Sūtras list very extensive assemblies, whereas the present sūtra is the most concise. Translating and transmitting adapted to the appropriate times, each [translator] had their own intention. Presumably there should also have been listed the mixed assembly of humans and devas; since the dissemination section below says, "countless devas, nāgas, yakṣas," and so forth, one knows that it was simply omitted here in the preface. Second, the preface on the occasion of inception. The origins of the various sūtras differ according to events. That the present sūtra takes parricide and rebellion as its occasion of inception has, in brief, two meanings: First, it intends to make evident that the sentient beings of this realm are utterly repulsive: when one dares to harm even one's own birth father, how much more so others? The intention is to cause those in the final age to yearn for the Pure Land. Second, it is to show that the spiritual capacity of this world is such that without encountering extreme suffering, they would not think of liberation and seek rebirth [there]. Thus Vaidehī says below: "Expound for me in detail a place free of sorrow and affliction, where I may go to be reborn," and "I take no pleasure in this defiled and evil world of Jambudvīpa," and so forth. In this there are two parts: First, down to "peaceful and joyful," which directly explains the imprisonment of the father. From "At that time Ajātaśatru asked the gatekeeper" downward, it next explains the desire to harm the mother. The first, directly explaining the imprisonment of the father, has four parts: 1. Bimbisāra is imprisoned by his son; 2. the Great Queen of the state secretly offers roasted barley paste and nectar; 3. he prays for the precepts to sustain his mind and spirit; 4. sustained by both Dharma and food, he does not perish for many days. First, Bimbisāra is imprisoned by his son.

2.18

"At that time, in the great city of Rājagṛha, there was a prince named Ajātaśatru who, following the counsel of the evil friend Devadatta, arrested his father, King Bimbisāra, confined him within a seven-walled chamber, and forbade all the ministers from ever going to him." "Ajātaśatru" is translated here as "Unborn Enmity." The Nirvāṇa Sūtra says: "Because before he was born, the physiognomists all said: 'After this child is born, he will certainly harm his father.'" It also says: "'A-jāta' means 'unborn', and 'śatru' means 'enmity'. Because the Buddha-nature is not born [in him], the enmity of afflictions arises," and so forth. "Diaoda" is fully "Devadatta," translated here as "Heaven's Distress." When he was born, the minds of all the devas were distressed and troubled, knowing that his appearance in the world would inevitably disrupt the Three Jewels. He was the son of Droṇodana, a cousin of the Buddha, and Ānanda's biological elder brother. Possessing thirty marks, he left home and recited sixty thousand collections of dharmas and the twelve Vedas. Seeing that kings and ministers took refuge in the Tathāgata and that offerings abounded, jealousy arose in his heart, so he went to the Buddha and asked to take charge of the assembly. Rebuked by the Buddha, he subsequently plotted to harm the Buddha. Ānanda, unaware of this, taught him the method of supernormal powers; he entered the mountains to practice and attained the five supernormal powers, then considered who should be his dānapati. Prince Ajātaśatru had the signs of a great king. [Devadatta] performed various manifestations to deceive him into faith and acceptance. He said to the prince: "I will be the new Buddha, and you will be the new king; would that not be delightful?" Thereupon he pushed down a mountain to crush the Buddha; the Vajra-holding spirit Guhyapada aimed his pestle at it, and a shattered rock flew out, injured the Buddha's toe, and caused the Buddha's body to bleed. Proclaiming himself a Buddha, he taught people with five dharmas, and five hundred newly trained monks, such as Saṃvṛtta, accepted his evil transformation, went begging separately from the assembly, and performed their own poṣadha, thereby creating a schism in the wheel-turning Saṅgha. When the nun Utpalavarṇā met him on the road and rebuked him, he struck her with his fist so that her eyes came out, thus killing an arhat. Committing three heinous offenses, he entered hell alive. King Ajātaśatru killed his father and harmed his mother, together committing the five heinous offenses. These were all matters of great expedient manifestation; whether contrary or concordant, none failed to benefit beings, and it was done to cut off the arising of heinous karma in future generations. The sūtra says: "Manifesting the three poisons, / And also showing the appearance of wrong views— / My disciples are like this, / Saving sentient beings through expedients." Also, the Nirvāṇa Sūtra says: "Devadatta never fell into hell or committed heinous deeds, and so forth. This is truly not the realm of śrāvakas and pratyekabuddhas; it is known and seen by the Buddhas alone." This is what it means. "Bimbisāra" is translated here as "Form of Reality," and also called "Shadow-Firm"; both are names established from his physical form because his body was full and solid; it is also translated as "having a handsome countenance." A chamber of seven walls would allow no concern about coming and going, yet he further imposed restrictions, wishing to starve him to death. Second, the queen offers food.

2.19

"The Great Queen of the state, named Vaidehī, revering the Great King, bathed cleanly, smeared her body with roasted flour mixed with ghee and honey, filled her garlands with grape juice, and secretly presented them to the king." "Vaidehī" is translated here as "Contemplation." Having received this name earlier, it served as an omen for her requesting the contemplations today. She bathed her body to make it pure, and secretly smeared her body with the flour paste; the garlands were hollow inside and could hold the fruit juice. Sneaking into the deep chamber, it is therefore called "secretly." Third, the king requests the precepts, which again has three parts: 1. the king speaks of Maudgalyāyana; 2. Maudgalyāyana responds to the capacity; 3. the Buddha sends Pūrṇa to preach the Dharma. First, the king requests Maudgalyāyana.

2.20

"At that time, after the Great King had eaten the flour and drunk the juice, he asked for water to rinse his mouth. Having finished, he pressed his palms together reverently, bowed from afar toward Mount Gṛdhrakūṭa to the World-Honoured One, and said: 'Mahāmaudgalyāyana is my close friend; would that he arouse compassion and confer upon me the eight precepts.'" "Maudgalyāyana" is translated here as "Bean-Gatherer Clan." In ancient times, an immortal gathered beans to eat, and named his clan after this. Being the teacher of the king's household, he is therefore called a "close friend." Second, Maudgalyāyana responds to the capacity.

2.21

"Then Maudgalyāyana, flying like a hawk or falcon, swiftly arrived at the king's place; day after day he conferred the eight precepts upon the king in this manner." When Maudgalyāyana knew of it, he went to attend to the capacity. "Flying like a hawk or falcon" is a metaphor for the speed of his supernormal bases. "Sun" is pronounced *xun*; the dictionary says: "A bird of prey, meaning a fierce bird." The eightfold fast-precepts are limited to one day and one night, so they are received separately day by day; this is the opinion of the Sarvāstivāda school. According to the Chengshi lun, their duration is not restricted. Third, the Buddha sends Pūrṇa to preach the Dharma.

2.22

"The World-Honoured One also sent the Venerable Pūrṇa to preach the Dharma for the king." "Pūrṇa" is translated here as "Son of Full Compassion," receiving his name from his parents. Foremost among those who preach the Dharma, he was specially sent because he was skillful in guiding and inducing. Fourth, sustained by both Dharma and food.

2.23

"During this time, three times seven days passed; because the king ate the flour and honey and was able to hear the Dharma, his complexion was peaceful and joyful." Food sustains the body, and the Dharma enriches the mind; originally intended to be starved to death, he became even more robust instead. Because of this, [Ajātaśatru's] fury arose, and he investigated the cause. According to the Nirvāṇa Sūtra, it differs slightly from this, so it must be quoted in detail to exhaust the whole story. The sūtra says: "In Rājagṛha, King Bimbisāra had a crown prince named Sudarśana. Owing to past karma, an evil and rebellious mind arose in him, and he wished to harm his father but found no opportunity. At that time, the evil man Devadatta, also owing to past karma, again gave rise to an unwholesome mind toward me and wished to harm me. He cultivated the five supernormal powers and attained them before long. He then became close friends with the prince and manifested various supernormal feats; seeing them, the prince gave rise to reverent faith and made grand offerings. The prince said: 'I now wish to see a māndārava flower.' Devadatta immediately went to the Heaven of the Thirty-Three to seek it, but because his merit was exhausted, none would give it to him. Having failed to obtain the flower, he wished to take it himself, whereupon he lost his supernormal powers and found himself back in Rājagṛha. Feeling ashamed and unable to face the prince again, he went to the Buddha's place to ask for the great assembly, saying: 'I only pray that the Tathāgata will entrust this great assembly to me.' The Buddha said: 'Foolish man! Even to Śāriputra and the others of sharp intelligence and great wisdom, I have not entrusted the great assembly. How much less to you, a foolish man who eats saliva (meaning that when manifesting supernormal powers, he manifested as an infant eating Ajātaśatru's saliva)?' Thereupon Devadatta gave rise to double the evil intent, saying: 'Gautama! Although you tame the great assembly, its power will not last long before it is destroyed.' Immediately the great earth shook in six ways. Devadatta instantly fell to the ground, and a great violent wind arose beside his body, blowing dust and dirt to defile him. Devadatta said again: 'If this body of mine must enter Avīci, I will certainly avenge such a great grievance.' Rising immediately, he went to the prince's place. The prince asked: 'Why is your complexion haggard and sorrowful?' Devadatta said: 'I am now exceedingly intimate and fond of you. When outsiders revile you, how could I not grieve?' The prince said: 'How do they revile me?' Devadatta said: 'The people of the country revile you as "Unborn Enmity".' The prince asked: 'Why?' Devadatta said: 'Before you were born, all the physiognomists said: "After this child is born, he will kill his father." All the palace women, to win your favor, called you Sudarśana. When Lady Vaidehī heard these words, after giving birth to you, she cast you down from a high tower onto the ground, breaking one of your fingers. They also called you Bālaruci. Hearing this, my mind became sorrowful and distressed, yet I could not tell it to you.' With such evil matters Devadatta instructed him to kill his father, [saying]: 'If your father dies, I too can kill the śramaṇa Gautama.' Thereupon the prince arrested his royal father, confined him outside the city, and guarded him with the four kinds of troops. Lady Vaidehī went to the king's place, but the guards obstructed her and would not allow her in. The lady rebuked them, and the guards reported to the prince: 'The Great King's lady wishes to see the royal father; we do not know whether it is permitted or not.' The prince was enraged; he immediately went to his mother's place, dragged her forward by the hair, and drew his sword intending to slay her. Jīvaka said: 'Since the founding of our state, though offenses have been extremely grave, none have extended to women, much less one's own birth mother.' Having heard this, the prince let her go. He cut off his royal father's clothing, bedding, food, drink, broth, and medicine; after seven days passed, the king passed away." Comparing that text with this one, they are partly different and partly identical; being expedients tailored to capacities, they are not surprising. Second, explaining the desire to harm the mother has four parts: 1. down to "not letting her out again," she is confined in the deep palace; 2. from "Vaidehī" downward, she sincerely prays to the Buddha; 3. from "Before he had lifted" downward, the Buddha knows and proceeds there; 4. from "At that time Vaidehī" downward, she sees the Buddha and seeks the Dharma. First, she is confined in the deep palace, which has three parts: 1. he draws a sword intending to harm her; 2. two ministers remonstrate and stop him; 3. he decrees her confinement. First, he draws a sword intending to harm her, has four parts: 1. the king asks the gatekeeper; 2. the gatekeeper answers truthfully; 3. the king hears and angrily reviles; 4. he draws a sword intending to harm her. First, the king asks the gatekeeper, inquiring whether he is still alive.

2.24

"At that time Ajātaśatru asked the gatekeeper: 'Is the royal father still alive now?'" Second, the gatekeeper answers truthfully.

2.25

"Then the gatekeeper said: 'Great King! The Great Queen of the state smeared her body with roasted flour and honey, filled her garlands with juice, and brought them to offer to the king. The śramaṇas Maudgalyāyana and Pūrṇa came through the air to preach the Dharma for the king; they could not be stopped.'" The king had forbidden the ministers, but did not mention the queen. The śramaṇas entered through the air, which the gate could not stop, so he used these words intending to avoid blame. Third, the king hears and angrily reviles.

2.26

"At that time Ajātaśatru, having heard these words, was enraged with his mother, saying: 'My mother is a thief, a companion to a thief! The śramaṇas are wicked men; with illusory spells they have caused this evil king not to die for many days.'" Calling his father a thief, the mother is then a companion to a thief. Attributing magical arts to the śramaṇas makes clear they are not virtuous sages. Fourth, he draws a sword intending to harm her.

2.27

"Thereupon he drew a sharp sword, intending to harm his mother." This is just as recounted above from the Nirvāṇa Sūtra. Second, the two ministers remonstrate and stop him, which has three parts: 1. performing the ritual of remonstrance; 2. delivering the remonstrating speech; 3. having remonstrated, wishing to depart. First, performing the ritual of remonstrance.

2.28

"At that time there was a minister named Yueguang (Candraprabha), intelligent and possessed of great wisdom, together with Jīva, who made prostrations before the king." Yueguang is in Chinese. Jīva is Sanskrit, translated here as "Solid Life" (Guhuo). When he was born, in one hand he held a medicine bag and in the other he held a needle-case. In the past he vowed to be a physician, curing illnesses to preserve life, so his name was established from his virtue. He was the son of the Āmrapālī woman. Both possessed great wisdom, clearly showing they were worthy ministers. Second, presenting the words of remonstrance.

2.29

"He said, 'Great King! Your servant has heard the Vedas say that since the beginning of the kalpa, evil kings greedy for the throne have murdered their fathers to the number of eighteen thousand, but never has it been heard that there was an unprincipled one who murdered his mother. The King now commits this patricidal and treacherous act, defiling the kṣatriya lineage. Your servant cannot bear to hear of such a caṇḍāla, and it is not fitting that we remain here.'" The Vedas are secular texts, sometimes written Weituo; the Sanskrit pronunciation varies slightly. They are like the historical texts here, recording the affairs of their state. Killing one's father out of greed for the throne still had some reason; but harming one's innocent mother is truly unprincipled. The four varnas of India encompass all surnames: kṣatriyas and brāhmaṇas are the two noble and venerated ones, while vaiśyas and śūdras are the two lowly ones. Kṣatriyas are the royal varna. Caṇḍāla is translated here as "killer," corresponding to the executioners and slaughterers here. Since the ruler is unprincipled, worthy ministers will not support him, and so it was not fitting to remain. Third, intending to leave after remonstrating.

2.30

"When the two ministers had finished speaking these words, they pressed their hands against their swords and stepped backward in retreat." Pressing their swords and retreating backward showed an awe-inspiring presence to make him afraid. Third, commanding that she be locked away.

2.31

"At that time, Ajātaśatru was frightened and terrified, and said to Jīva, 'Are you not on my side?' Jīva said, 'Great King! Be careful not to harm your mother.' Hearing these words, the King repented and pleaded for rescue, whereupon he cast aside his sword, stopped, and did not harm his mother. He commanded his inner palace attendants: 'Confine her in the deep palace, and do not let her come out again.'" King Ajātaśatru was terrified that if the worthy ministers left the state, the altars of the land and grain would surely be in peril. "Are you not on my side?" was an expression pleading for rescue. "On my side" is like assisting. Jīva remonstrated again, and the King repented and followed his advice, commanding that she be confined in the deep palace, which is the root cause from which [the teaching] arose. Second, earnestly entreating the Buddha, in three parts: first, suffering distress and thinking of the Dharma; second, stating her words to make the request; third, sorrowfully paying homage and entreating. First, suffering distress and thinking of the Dharma, paying homage from afar to express veneration.

2.32

"At that time, after Vaidehī was confined, she was sorrowful and emaciated, and from afar she paid homage to the Buddha toward Mount Gṛdhrakūṭa." Second, stating her words to make the request.

2.33

"And she spoke these words: 'In the past, the Tathāgata, the World-Honoured One, constantly sent Ānanda to come and comfort me. Now I am in sorrow, and the majestic dignity of the World-Honoured One is such that I have no way to see him. I pray that you send the Venerable Maudgalyāyana and Ānanda to meet with me.'" Ānanda was the Buddha's attendant and regularly went to comfort her. Propagating the Dharma and benefiting people inevitably requires relying on the royal power; thus, although the Buddha was a supreme sage, he accommodated ordinary sentiments to serve as a model for later generations. Vaidehī revered the Buddha and did not dare to entreat him directly, wishing to see the two masters in order to hear the essentials of the Dharma. Ānanda is translated here as "Delight" (Qingxi), or "Stainless," or "Joyful." Third, sorrowfully paying homage and entreating.

2.34

"Having spoken these words, she wept bitterly with raining tears, and paid homage toward the Buddha from afar." Third, the Buddha knows and proceeds there, in two parts: first, moved, the Buddha deigns to respond; second, rising from homage, she sees the Buddha. First, moved, the Buddha deigns to respond.

2.35

"Before she had even raised her head, at that moment the World-Honoured One on Mount Gṛdhrakūṭa knew the thought in Vaidehī's mind, and immediately commanded Mahāmaudgalyāyana and Ānanda to come through the sky, while the Buddha vanished from Mount Gṛdhrakūṭa and appeared in the royal palace." Knowing her thought is the knowledge of others' minds. Traveling through the air and vanishing or appearing is the spiritual power of psychic transformation. Second, rising from homage, she sees the Buddha.

2.36

"At that time, after paying homage, Vaidehī raised her head and saw the World-Honoured One, the Buddha Śākyamuni, his body of purple-gold colour, seated upon a lotus flower of a hundred jewels, with Maudgalyāyana attending on the left and Ānanda on the right, while Śakra, Brahmā, the world-protecting devas, and all the gods were in the open sky, universally raining celestial flowers and presenting them as offerings." Seeing the Buddha has four excellences: first, the colour of his body; second, the lotus seat; third, the attendants on his left and right; fourth, the offerings of the devas. Śākya is translated as "Capable of Benevolence," which is the response body. Muni is translated as "Silent One," which is the Dharma body. The upper is concealed and the lower responds, with the reward body encompassed between them. Śakra is Śakra Devānām Indra, fully transcribed as Śakro Devānām Indrah, translated here as "Able Lord of the Devas," the lord of the Heaven of the Thirty-Three. Brahmā is the Great Brahmā Heavenly King, lord of the Form Realm heavens. The world-protectors are the Four Heavenly Kings and others. An ancient commentary asks: "Bimbisāra and Vaidehī both requested disciples; why did he previously send disciples, but later went in person? What was the intent? Explanation: There are two meanings. First, King Ajātaśatru had murdered his father; if the Buddha had gone in person, resentment and hatred would have arisen, so it was to protect his mind. Second, to practice the Buddha's Dharma one must rely on the king of the state; Bimbisāra was certain to die, and King Ajātaśatru would ascend the throne. If the Buddha had gone in person, obstacles would have arisen so that it could not be practiced; this was to protect the Dharma. With Vaidehī, these did not apply, so going in person was unhindered." Fourth, seeing the Buddha and seeking the Dharma, in two parts: first, making prostrations to express veneration; second, requesting the Dharma. First, making prostrations to express veneration.

2.37

"At that time, Vaidehī saw the Buddha, the World-Honoured One, broke off her own necklaces, cast her entire body to the ground, and wailed toward the Buddha." Having been imprisoned for a long time without expecting to encounter the Buddha, sorrow and joy filled her breast with no time for hesitation; she snapped the necklaces around her neck to offer them to the Buddha, and threw herself to the ground to exhaust her sincerity. Second, requesting the Dharma, has two parts: first, inquiring generally about the place of rebirth; second, inquiring specifically about the causes for rebirth. First, inquiring generally about the place of rebirth, in two parts: first, broadly asking about past causes; second, directly asking about the place of rebirth. First, broadly asking about past causes.

2.38

"She said, 'World-Honoured One! What past sin did I commit that I gave birth to this evil son? What causes and conditions does the World-Honoured One have to be kin with Devadatta?'" The love between mother and child arises from innate nature. The relationship between the Buddha and his brother is a feeling of natural family bonds. That this contrary patricide and harm should arise must have past causes. Originally she only blamed herself, and additionally questioned the Tathāgata; this was merely lamenting past karma to serve as the occasion for making her request. The sūtras and vinayas often state that from the causal stage to the fruition, the Buddha and Devadatta constantly afflicted and harmed each other; this was entirely a great provisional expedient manifesting shadows and echoes, not an actuality. Thus the Lotus Sūtra says, "Owing to the good friend Devadatta, I was enabled to be complete in the six pāramitās... and after immeasurable kalpas have passed, he will become a Buddha named Devarāja Tathāgata," and so on. Second, directly asking about the place of rebirth, in three parts: first, marking joy and revulsion; second, narrating what is revolting; third, making a vow to leave it far behind. These three sections show the essential methods of cultivation for the final age. If not for these, one would cultivate pure karma in vain and definitely not attain rebirth. First, marking joy and revulsion.

2.39

"'I only pray that the World-Honoured One will explain for me in detail a place free of sorrow and affliction, where I may attain rebirth; I take no delight in this defiled and evil world of Jambudvīpa.'" A place free of sorrow and affliction is what Vaidehī asked about. The words have a general and inclusive meaning; according to the Buddha's answer below, it directly indicates the Pure Land. In the five turbidities of Sahā, both humans and gods have sorrows and afflictions; only in the Buddha's Pure Land are both the environment and inhabitants supreme, experiencing only happiness—how could there be sorrow? Jambudvīpa, also called Shanbu or Zhanbu, is translated here as "Superior Gold," named after the tree. Because the tree partially overhangs the seawater, and at the bottom of the water there is gold whose lustrous colour reflects upon the tree, it is named after this. Dvīpa, or tan, is translated here as "continent," specifically referring to the southern continent; as used here, it broadly refers to the Sahā trichiliocosm. It is discussed from what is close at hand simply to make it easy to understand. Alternatively, Jambudvīpa is the most severely defiled and evil among the four continents, so it is specially singled out. Second, narrating what is revolting.

2.40

"'In this defiled and evil place, hells, hungry ghosts, and animals are brimful, and many unwholesome groups assemble.'" Defilement refers to the five turbidities, meaning that views, afflictions, and so on, all five are impure, so they are collectively called defilements, and also called the five dregs. Evil refers to the ten unwholesome deeds, which are killing, stealing, and so forth. The five turbidities fully encompass the environment and inhabitants, whereas the ten unwholesome deeds specifically indicate actions and karmic deeds. In terms of defilement and evil, they actually encompass the six destinies, but the suffering fruits of the three wretched paths are specifically cited to reveal what is revolting. They pervade the trichiliocosm, hence it is said that they are "brimful." "Many unwholesome groups assemble" means that the evil destinies mentioned above gather together in this place. Or it may specifically refer to the scarcity of wholesome people among humans, as in the vow below not to see evil persons; whether hostile or friendly, adverse or favorable, none are not unwholesome. Could King Ajātaśatru and Devadatta be a wholesome assembly? Above was explaining according to the text; next is discussing according to the meaning. "This defiled and evil place" refers to the commanderies, cities, dwelling places of common people, and gatherings of kinsmen in the mundane world, where mental actions are of ten thousand varieties and the three wretched destinies are brimful—all assemblies of what is unwholesome. Furthermore, "defiled and evil place" refers to the present conscious minds of beings like us: from beginningless time until now, the boundless karmic seeds created by the three karmas, and the deeds of the three wretched destinies arising in daily life, are inexhaustible in number; therefore it is said to be "brimful" and "many unwholesome." Third, making a vow to leave it far behind.

2.41

"'May I in the future hear no evil sounds and see no evil persons.'" The five turbidities, the three realms, the five heinous sins, and the ten unwholesome deeds are all evil sounds. The sentient beings within them who create such karma are all called evil persons. In the world of Sukhāvatī, even the names of the evil destinies do not exist, which means there are no evil sounds. All the superior wholesome persons gather together in one place, which means there are no evil persons. Second, directly requesting the causes for rebirth.

2.42

"'Now, casting the five limbs to the ground before the World-Honoured One, I beseech your compassion and repent; I only pray that the Sun of the Buddha will teach me how to contemplate a place of pure karma.'" The head and four limbs are the five limbs; since the five places are all round, they are also called the five wheels. Touching the ground is the most solemn of reverences. It is because of past sins that one experiences this suffering; now wishing to feel revulsion and abandon it, one must seek repentance. In Sanskrit it is kṣama, translated here as repenting past [wrongs]. Saying "chanhui" here presents both Chinese and Sanskrit together. Some say: chan means severing what follows, and hui means feeling shame for what came before. The Tathāgata's preaching of the Dharma breaks through obstacles and dispels doubts, like the sun illuminating the world, hence he is called the Sun of the Buddha. The environment and inhabitants of Sukhāvatī are all jointly formed by the pure karma of the principal and accompanying [beings], hence it is called a "place of pure karma." According to this, Vaidehī was directly seeking the contemplation method, hence she said, "teach me how to contemplate." Second, the main body of the sūtra.

2.43

The second section, the main body of the sūtra, is divided into three: from the beginning up to "anāgāmin," radiating light to reveal the lands and thoroughly determine their suitability for the capacities [of beings]; from "at that time the World-Honoured One" onward, second, directly elucidating the contemplation method as the correct cause of pure karma; from "when these words were spoken" onward, third, revealing the benefits and concluding with an exhortation to cultivate and practice. First, radiating light to reveal the lands and thoroughly determine their suitability for the capacities [of beings], in three parts: first, the Tathāgata radiates light to universally reveal the various lands; second, Vaidehī addresses the Buddha to select and determine one realm; third, Bimbisāra receives the light's protection and realizes the fruit of the path. The Buddha feared that people in the final age would think that one may be reborn in any of the pure lands of the ten directions according to one's vow, asking why one should specifically designate Amitāyus's single land; therefore he specially manifested this auspicious sign to resolve later doubts. Today many hold this view, precisely apprehending the Buddha's intention. First, the Tathāgata radiates light to universally reveal the various lands.

2.44

"At that time, the World-Honoured One emitted a light from between his eyebrows. That light was golden in colour and shone universally throughout the immeasurable worlds of the ten directions. Returning, it rested on the crown of the Buddha's head and transformed into a golden terrace resembling Mount Sumeru, wherein the pure and wondrous lands of all the Buddhas of the ten directions all appeared. Some lands were composed of the seven treasures; further, some lands were purely of lotus flowers; further, some lands were like the palace of the Paranirmitavaśavartin Heaven; further, some lands were like crystal mirrors. The lands of the ten directions all appeared therein. Immeasurable lands of all Buddhas such as these were magnificently adorned and visibly apparent, allowing Vaidehī to see them." Between the eyebrows of the Tathāgata is the ūrṇā mark, one zhang and five chi in length and five cun in circumference. On the outside it has eight ridges, and inside it is hollow like a tube. It is as white as a conch or snow, turning and coiling to the right, signifying that all phenomena flow forth from the Middle Way. First dispersing and then gathering, it also signifies gathering the many and returning them to the one; that is, it reveals the perfect, pure, and ultimate one-Buddha-vehicle Dharma of this sūtra. Therefore, this mark was manifested as distinct from ordinary times. The terrace of light towered loftily, likened to Sumeru. The lands manifested were immeasurable and cannot be fully enumerated; four kinds are briefly shown to demonstrate that they were visible. Composed of the seven treasures signifies their nobility. Purely of lotus flowers signifies their pristine purity. Like the heavenly palace signifies their supreme happiness. Crystal mirrors signifies their luminous clarity. If one considers the adornments of all lands, they are exceedingly numerous; the text of the sūtra exercises conciseness by citing one aspect of each. Wishing to show that Sukhāvatī possesses all of these excellences together and allowing Vaidehī to see it: this demonstrates the intention behind emitting light and manifesting the lands. Second, selecting and determining the one direction, has three parts: first, stating generally that the various lands are not what is wished; second, specifically indicating that Sukhāvatī precisely suits her spiritual capacity; third, requesting the method of contemplation to be cultivated for rebirth. First, stating generally that the various lands are not what is desired.

2.45

"Then Vaidehī said to the Buddha: 'World-Honoured One! Although all these Buddha lands are pure and all possess radiance,'" Second, specifically indicating that Sukhāvatī precisely suits her spiritual capacity.

2.46

"'I now wish to be born in the land of Sukhāvatī, in the presence of Amitāyus Buddha.'" Truly, this is because the minds of the inferior ordinary beings of this realm are mostly scattered and wandering; if one does not clearly point to one direction and exclusively contemplate one Buddha, then the practice of contemplation will be difficult to accomplish and rebirth will encounter many hindrances. Furthermore, Amitāyus's radiance constantly shines, and his vows are vast and deep; therefore, if one is born in one land, then all lands are reached; if one visualises one Buddha, then all Buddhas are simultaneously seen. In the Shiyi lun, when the Buddha answers Samantaprabhāsa, the principle is manifestly clear. Shandao's exclusive cultivation also carries this same meaning. Third, requesting the method of contemplation to be cultivated for rebirth.

2.47

"'May the World-Honoured One only teach me how to deliberate and teach me how to correctly attain.'" The initial provisional cultivation of intentionally contemplating conditions is called "deliberating" (siwei); once the visualisation is accomplished and spontaneously accords with the wondrous reality, it is called "correct attainment" (zhenggshou). As the contemplation of the ground says, "Practising this visualisation is called roughly seeing the ground of Sukhāvatī"—the ground is "deliberating". If one attains samādhi and sees the ground of that land distinctly and clearly beyond description, that is "correct attainment". Shandao's Xuanyi, based on the Avataṃsaka Sūtra, states that "deliberating and correct attainment are both samādhi", which is largely the same as the textual evidence here in the contemplation of the ground. Furthermore, the Guanfo sanmei jing says: "The Buddha told Ānanda: 'After the Buddha's parinirvāṇa, if any disciples of the Buddha hear this Dharma, deliberate on this Dharma, and contemplate this Dharma, this person will constantly see the Buddha in dreams.'" It also says: "'Those who hear these words and deliberate on this Dharma have correct mindfulness and have correct attainment.'" By this we know that both deliberating and correct attainment belong to the methods of contemplation, differing in shallowness and depth. Moreover, earlier it said, "teach me to contemplate the place of pure karma", so we know that Vaidehī was only requesting contemplation. Third, Bimbisāra receives the light and attains the fruit of the path.

First 47 of 118 passages. Read on

Linked texts (1)

觀無量壽佛經義疏 — Classical Chinese