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Source: pramana-mt · Machine translation by Gemini 3.8 Flash (2026-10-21) of in.bauddha.taisho.1757 · Machine output without human authorship: no copyright is claimed (CC0 1.0). The original text keeps its own…

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Text

1.1

Composed by Dharma Master Ji of Ci'en Monastery in the capital.

I have heard that the jewel of the Three Jewels has its principle transcending the confines of signs and forms, and the vehicle of the three vehicles has its phenomena touching upon the traces of names and words. Fundamentally, the principle of true reality is equal and empty in nature, yet in responding to capacities the gates of the provisional and the real are opened, and in receiving ordinary beings lands both pure and defiled are displayed. Those who recognise the path find speech and silence to be of one accord; those who are confused about the direction find principle and phenomena to be as distant as heaven and earth. Thus, Śāriputra, due to his encumbrance by notions of high and low, looked upon a mirror-smooth ground and saw hills and mounds, while Brahmā, because both self and other were forgotten, looked upon a stony field and beheld precious gems. From this we know: as for the purity of the pure land, an upright resolve opens the gate to Sukhāvatī; as for the defilement of a defiled land, mental defilements stir up a realm of unadulterated suffering. Truly, because beings cherish taking and abandoning, pointing to a hanging drum makes it something to be rejoiced in, and because people vie over right and wrong, denouncing an impure vessel makes it something to be loathed. Therefore, if one rouses sincerity in the ten recitations, one will ascend high into the sun palace; if one earnestly cultivates the three practices, one will soon mount the lotus seat.

1.3

Now, as for the words 'The Buddha Speaks the Amitābha Sūtra', this is the essential path for leaving the perilous city, the compassionate vessel that carries [beings] across the sea of suffering; it speaks of phenomena before one's very eyes, and discusses rebirth beyond the realm [of samsāra]. The Kuśalamūlasaṃparigraha Sūtra says: 'Buddha means one who is awakened; all sentient beings sleep long in birth and death and are unable to awaken, and only the Buddha can awaken; having awakened himself, he is also able to awaken others, hence he is named "Buddha".' As for 'speaks', the Daśabhūmikavibhāṣā says: 'It has the meaning of revealing and explaining.' As for 'Amitābha', the text below in this sūtra explains it itself.

1.4

Question: 'Why is he named Amitābha?'

1.5

Answer: 'Because it contains two meanings, he is named Amitābha: first, because of immeasurable light, he is named Amitābha; second, because of immeasurable lifespan, he is named Amitābha.'

1.6

As for 'sūtra' (jing), it means standard (fa) and constant (chang). As standard, it is like lifting up the straight to set down the crooked, compared to a plumb line; as constant, it is like drawing water without exhaustion, compared to a bubbling spring; thus it is called a sūtra. The Buddhabhūmi-śāstra says: 'Because it can string together and hold together, it is called a sūtra; because the Buddha's holy teaching strings together and holds together the intended meanings to be spoken, it is called a sūtra.'

1.7

At the beginning of this commentary, seven points are briefly set forth: first, explaining the Buddha's body; second, explaining his land; third, explaining non-retrogression (avaivartika); fourth, explaining the intention behind the special praise; fifth, explaining the essential nature; sixth, explaining the doctrinal category and main theme; seventh, determining and explaining the meaning of the text.

1.8

First, explaining the Buddha's body.

1.9

Question: 'Which body of the Buddha do those who are reborn see?'

1.10

Answer: 'They see two kinds of bodies. Bodhisattvas who have entered the bhūmis see the Buddha's enjoyment body; bodhisattvas prior to the bhūmis, ordinary beings, and the two vehicles see the transformation body.'

1.11

Question: 'On what basis is this known?'

1.12

Answer: 'The Mahāyānasaṃgraha says: "Apart from the response body, the roots of good of bodhisattvas who have entered the bhūmis cannot be accomplished; apart from the transformation body, the roots of good of śrāvakas, pratyekabuddhas, and bodhisattvas in the stage of aspiration and joy also cannot be accomplished." Therefore, those who are reborn see two kinds of bodies.'

1.13

Question: 'Are there two Amitābhas in the West?'

1.14

Answer: 'In terms of the reward [body], there is only one; in terms of transformation [bodies], there are ten billion Amitābhas.'

1.15

Question: 'Do both these reward and transformation bodies appear in the same place so that those reborn see them all, or do they appear in different places so that those reborn each see only one Buddha?'

1.16

Answer: 'Within the same trichiliocosm, each sees differently. Bodhisattvas who have entered the bhūmis see the enjoyment body for others and also see the ten billion transformation bodies; those prior to the bhūmis and the like see only one body.'

1.17

Question: 'If they are in the same place without difference, why does the Mahāyānāvatāra-śāstra say: "The physical bodies of all Buddhas attain enlightenment in the desire realm, while their bodies born of the dharma-nature dwell in the Śuddhāvāsa heavens"? The places are different. When bodhisattvas are reborn, they should be born in the Śuddhāvāsa, and when ordinary beings are reborn, they should be born in the desire realm. How could they be in the same place?'

1.18

Answer: 'Although upper and lower are distinct, they are both the realm produced by a single reward. However, when superior persons are reborn, they directly see the land of enjoyment, where nowhere is not Śuddhāvāsa; when ordinary beings are reborn, they see the transformation land in Jambudvīpa. Thus Paramārtha says: "The bodhisattvas see the Buddha in the pure land." This is said in reference to the reward land being uniformly and purely clean. Tripiṭaka Master Prabhākaramitra said: "The response Buddha's pure land has ordinary beings, the two vehicles, and bodhisattvas prior to the bhūmis; the reward Buddha's pure land has only great bodhisattvas." As this sūtra says that that Buddha has immeasurable śrāvaka disciples and great bodhisattvas, this is said in reference to the transformation [body].'

1.19

Question: 'Do beings reborn there also know that it is a lower realm? And do they know that it is a transformation body?'

1.20

Answer: 'They know it is a lower realm, but take the Buddha to be the true Buddha.'

1.21

Question: 'If that Buddha has both reward and transformation [bodies], why does the Samatāvipākadharmasaṃgīti Sūtra say: "Just as I, now Śākyamuni Buddha, and Amitābha Buddha of the West are both reward bodies"?'

1.22

Answer: 'This is said in reference to the fundamental body, meaning that the Sukhāvatī realm is a land ruled by one reward Buddha, but those within the ten billion sets of four continents are transformation Buddhas; likewise, the one within Śākyamuni's Lotus Treasury World is the reward body, while those within the ten billion Jambudvīpas are transformation Buddhas.'

1.23

Question: 'Why does Amitābha not simply manifest a single real body so that sages and ordinary beings may see it together?'

1.24

Answer: 'Because the capacities and merit of beings are not the same, the manifested bodies differ in coarseness and subtlety.'

1.25

Question: 'As the Guan jing says, that Buddha's body is six hundred thousand nayutas of koṭis of Gaṅgā-sands of yojanas in height, while the Drum-Sound Sūtra says he is of the kṣatriya caste—which bodies are these?'

1.26

Answer: 'The one in the Guan jing is the reward body, while the one in the Drum-Sound Sūtra is the transformation body.'

1.27

Question: 'How is this known?'

1.28

Answer: 'By analogy with the bodies in the Śuddhāvāsa heavens, which are all immense in size, the Tathāgata's reward body is in the real reward pure land of Akaniṣṭha in Śuddhāvāsa; hence the reward body is vast. If he is in Jambudvīpa, he manifests having a caste, parents, a birthplace, and an enlightenment tree where he attained the Way, as the Sukhāvatīvyūha Sūtra says: "The tree is four million li high," and the Drum-Sound Sūtra says: "The city where he dwells is ten thousand yojanas across." Furthermore, the Avalokiteśvara-vyākaraṇa Sūtra says: "After Amitābha's parinirvāṇa, Avalokiteśvara will be the successor." According to the above circumstances, this body is small and subject to coming, going, arising, and ceasing; hence we know it is a transformation [body].'

1.29

Question: 'If it is a transformation [body], beings reborn there will see the transformation Buddha's body. When they attain the first bhūmi, what body will they see then?'

1.30

Answer: 'When they have entered the bhūmis and above, they will see the reward body.'

1.31

Question: 'When those who have entered the bhūmis see the reward body, is it by extinguishing the previous transformation marks that they see the reward body, or is it without extinguishing them that they see the reward body?'

1.32

Answer: 'Right upon the previously seen bodily marks, they see the marvelous body. Just as when a person takes medicine and awakens, they see various flowers and herbs upon a needle, likewise, from bhūmi to bhūmi, the bodily marks of the Buddha they see become progressively more superior and marvelous; only between Buddha and Buddha is the sight always invariant, with no marks of increase or decrease.'

1.33

Second, the question: 'How many kinds of pure lands are there?'

1.34

Answer: 'There are four kinds: 1. the dharma-nature land; 2. the land of enjoyment for oneself; 3. the land of enjoyment for others; 4. the transformation land.'

1.35

Question: 'Among the four lands, which pure land is the West?'

1.36

Answer: 'The dharma-nature land is the stainless tathatā, intrinsically pure, ultimate emptiness, fundamentally serene and not requiring cultivation to be perfected; it is that upon which all dharmas rely; there is no worldly dharma that does not exist when a Buddha appears, and it is called the nature pure land. Ordinary beings and sages alike possess it; for ordinary beings it is still concealed, while for all Buddhas it is manifestly clear. As for the land of enjoyment for oneself, it is brought about by the ten thousand practices and roots of good cultivated over three great asaṃkhyeya kalpas; its land is pure and cannot be seen even by other Buddhas, but can only be heard of; only the Buddha himself enjoys it. The Buddhabhūmi-śāstra says: "This land of enjoyment for oneself pervades the dharma realm and is nowhere absent; it cannot be said to be apart from the three realms, nor can it be said to be identical to the three realms." As for the land of enjoyment for others, the Buddhabhūmi-śāstra says: "In order to let the bodhisattvas on the bhūmis experience the joy of the great Dharma and advance in cultivating superior practices, all Buddhas, out of great compassion within their subsequently attained cognition, upon the pure consciousness associated with the great mirror cognition of those bodhisattvas, relying upon the karmic power of those bodhisattvas, act as a predominant condition for them, manifesting their pure lands according to their capacities—either superior or inferior, changing and variable, with differences from bhūmi to bhūmi, just as brought about by a wheel-turning king. Their land occupies the same place as the sentient beings, yet what they see is different." As for the transformation land, the Buddhabhūmi-śāstra says: "According to what is suitable for bodhisattvas, it is either in the Śuddhāvāsa heaven of the form realm, or in the West, and so on; its location is not fixed." Speaking now in terms of characteristics: the West has two lands; bodhisattvas who have entered the bhūmis each see the land of enjoyment for others, while those born prior to the bhūmis then see the transformation land.'

1.37

Question: 'How is it known that they see a transformation land?'

1.38

Answer: 'As for the reward pure land, all Buddhas are equal, without superiority or inferiority; as for the transformation land, it manifests according to sentient beings, and thus there are differences. The Avataṃsaka Sūtra says: "One kalpa in the Sahā world equals one day and one night in Amitābha Buddha's land; one kalpa in that land equals one day and one night in the Kaṣāyadhvaja world." Furthermore, the Śūraṅgama Sūtra says: "In the future, Mañjuśrī will attain Buddhahood in the south, named Universal Manifestation of the Physical Body; his land will surpass Amitābha's land beyond comparison." Furthermore, the Avalokiteśvara-vyākaraṇa Sūtra says: "The land of the past Golden Light Lion Sport Buddha and the land of Avalokiteśvara's future Buddhahood surpass the present Amitābha Buddha's land immeasurably." Furthermore, based on the Larger Amitābha Sūtra and others, since that land is in the desire realm and has six heavens above it, which again results in superiority and inferiority, we know it is a transformation [land].'

1.39

Question: 'When sentient beings are born there, which land are they born into?'

1.40

Answer: 'They are born into the transformation land.'

1.41

Question: 'If it is a transformation land, why is it that those of the two vehicles and women cannot be born there?'

1.42

Answer: 'Treatises speak in terms of the reward land. The Pingdengjue jing says: "Sentient beings born there initially attain the first fruit, and eventually later attain the fruit of an arhat and become great bodhisattvas, or when born there initially give rise to the bodhicitta." Since there are ordinary beings and bodhisattvas of initial aspiration, it is indeed a transformation land. If one says that the two vehicles are also not born there, claiming it is strictly a reward pure land, then how could the three grades and nine ranks in the Guan jing be born there? The text below in this sūtra says that that Buddha has immeasurable and boundless śrāvaka disciples; how could they not be born there? Furthermore, as for women also being unable to be born there, this Amitābha Sūtra and others all say: "If a good woman hears the name of that Buddha and upholds it without forgetting, she will certainly attain rebirth." How could this be reconciled? Moreover, if one claims it is a reward land because that land is entirely without women, the Drum-Sound Sūtra says: "That Buddha's father is named Candrordhva, and his mother is named Viśiṣṭasurūpā." How could this be without women? As for women and those with defective sense faculties not being born there, this is due to that Buddha's original vow: "May those who wish to be born in my land all become men, complete with the six faculties and dignified, surpassing the devas." Therefore, the Qingjingjue jing says: "Women who attain rebirth all become men." Hence it is said there are no women or defective sense faculties; it does not mean that women of this place or those with defective sense faculties in this realm cannot be born there.'

1.43

Question: 'If it is a transformation land, why does the Mahāyānasaṃgraha say that it addresses an intention regarding another time?'

1.44

Answer: "When the treatise speaks of an intention regarding another time, it has two meanings: first, because that land is an exceptionally joyous place and cannot be born into with slight merit; second, seeing that sentient beings mostly do not cultivate the Path and merely make vows in vain. Having these two intentions, it therefore spoke of another time, which is what the Amitābha Sūtra means when it says: 'One cannot attain rebirth through slight roots of goodness.' If one recites the Buddha's name at the six times of the day, then the three activities are without fault, which is simply upholding the ten wholesome deeds; or for one day up to seven days, due to reciting the Buddha's name, a single thought eliminates the transmigratory sins of eighty koṭis of kalpas. This is having manifold practice and further vowing to be born, so that practice and vow support each other."

1.45

Question: "If it is a transformation land, why does the Great Commentary state that it is not subsumed under the three realms?"

1.46

Answer: "When it says that it is not subsumed under the three realms, it does not mean that it transcends the three realms, but merely that it differs from the three realms. Thus the Great Commentary says: 'Because it is ground-dwelling, it is not the form realm; because it has form, it is not the formless realm; because it is free from desire, it is not the desire realm; hence it is said not to be subsumed under the three realms.' Furthermore, the Buddhabhūmi-śāstra states: 'This is manifested by the Buddha's pure consciousness and mind that have transcended the three realms, in order to transform the sentient beings prior to the bhūmis, causing them to rejoice and cultivate its causes, and allowing śrāvakas and others to see it.' If one maintains that 'not the three realms' means that it transcends the three realms, that would contradict the Pingdengjue jing."

1.47

Question: "If it is a transformation land, why does the Saṃdhinirmocana-sūtra state that only those on the third bhūmi and above can be born there?"

1.48

Answer: "This is stated in reference to the land of enjoyment for others. Enjoyment for others is twofold: first, what is manifested for those who have entered the bhūmis and above, so that those on the bhūmis and above can enjoy it; second, what is manifested for those prior to the bhūmis, so that those prior to aspiration and delight can enjoy it, which is the transformation pure land. That sūtra speaks in reference to the enjoyment land based on the great bodhisattvas born there; it is not that the Western Direction is exclusively a pure land for the first bhūmi and above. Because ordinary beings and the two vehicles can also be born there, there are both the transformation land and the enjoyment land."

1.49

Question: "If it is a transformation land, when sentient beings are born there, which land do they see first, and which land do they see later?" Answer: "First they see the transformation land, and later they see the enjoyment land."

1.50

Question: "Where do they see these two lands?"

1.51

Answer: "Within one realm of a land of one single aspect, first they see the coarse, and later they see the subtle; it is not that the former land is annihilated and the latter land is seen, nor do they see these two lands in different places. Thus the Buddhabhūmi-śāstra states: 'When Śākyamuni Tathāgata spoke the Buddhabhūmi-sūtra, the great assembly prior to the bhūmis saw the transformation body dwelling in the defiled land expounding the Dharma, while the bodhisattvas who had entered the bhūmis saw the enjoyment body dwelling in the Buddha's pure land expounding the Dharma.'"

1.52

Question: "If by being born there one sees the transformation Buddha and also dwells in a pure land, while our Śākyamuni here is also a transformation body, why is his land not pure? Since they are inherently different, does this not clearly indicate that that pure land is a reward land, and this defiled land is a transformation land?"

1.53

Answer: "Relying on the Great Commentary citing the Maudgalyāyana-paripṛcchā-sūtra, Śākyamuni also displayed to Maudgalyāyana his own pure land. Furthermore, the Buddha said: 'All Buddhas have both pure and defiled lands.' Just as Śākyamuni has both pure and defiled lands, so too do the Buddhas of the ten directions and Amitābha Buddha."

1.54

Question: "Since the Buddhas equally have both pure and defiled lands, why is it that Amitābha is not seen to have a defiled land, and Śākyamuni Buddha is not seen to have a pure land?"

1.55

Answer: "Because among these sentient beings there are those who take delight in seeing a pure land, only the name of the pure land was spoken. Furthermore, because sentient beings do not seek nirvāṇa unless they suffer, Śākyamuni acts as a predominant condition upon sentient beings' evil karma, manifesting a defiled land to make sentient beings weary of it; however, it is not that Śākyamuni also actually abides in its defilement. Therefore the Nirvāṇa Sūtra says: 'No Buddha emerges in an impure land; they manifest purity and defilement in order to transform sentient beings.' Thus the Vimalakīrti-sūtra says: 'If sentient beings should enter into disciplined practice through such conditions, the Buddha manifests it for them.'"

1.56

Question: "If that land is a transformation land and also abides in the desire realm, it should also have Mount Sumeru and the great ocean."

1.57

Answer: "Through the power of the Buddha's original vows, there are no mountains, rivers, streams, oceans, Four Heavenly Kings, or Trāyastriṃśa; through the power of merit, it abides depending on empty space."

1.58

The third section asks: "That is a stage of non-retrogression, and sentient beings born there are all non-retrogressing; how is it that merely through reciting the Buddha's name and making vows, without severing afflictions, one can attain rebirth?"

1.59

Answer: "When it says 'non-retrogressing', it is merely that because that ground is superior, the conditions are strong, the time is long, and there is no interruption, one thereby achieves non-retrogression; it is not that simply by being born one is immediately non-retrogressing. Regarding 'the ground is superior': there are sentient beings who are able to produce the aspiration only when suited by peace, bliss, and gratification—such as the monk who vowed to obtain a lodging and bedding made of the seven jewels. Since that land has neither the three evil destinies, nor poverty, birth, aging, sickness, and death, and the country is pure and adorned with a hundred jewels surpassing the sixth heaven, it is an excellent ground. Regarding 'the conditions are strong': it lacks the five conditions of retrogression, as the Vibhāṣā says: first, no prolonged illness; second, no traveling to distant places; third, no constant recitation and study; fourth, no constant managing of affairs; fifth, no continual discord and disputes—these five causes and conditions make the mind weary and exhausted, hence they mostly produce a mind of retrogression. Furthermore, there are no women, no sexual desire, and no infatuated attachment; toward the objects of the six sense-fields, though one sees, hears, and touches, the mind is entirely undefiled; furthermore, there are no bad friends, and one is constantly with the bodhisattvas, every day at dawn traveling to make offerings to all the Buddhas, while flowing waters and windblown trees all expound the sounds of the Dharma. Because these conditions are strong, they prevent one from creating evil karma and again retrogressing into the three destinies. Regarding 'the time is long': one kalpa in the Sahā world equals one day and one night there; furthermore, the lifespan of those sentient beings is immeasurable and limitless asaṃkhyeya kalpas; after cultivating for such an extent of time, why would they not arrive at the stage of non-retrogression? Regarding 'without interruption': superior persons and superior teachings uninterruptedly sustain them so that they receive their final body; how could this retrogress? Furthermore, non-retrogression has three stages: First, according to the Yingluo benye jing, the seventh dwelling prior to the bhūmis is called the non-retrogressing dwelling; if practitioners advance or retreat, it mostly occurs at the end of the sixth dwelling, but if they reach the seventh dwelling, they ultimately do not retrogress; this person is counted among the gotra bodhisattvas. Second, according to the Maitreya-paripṛcchā-śāstra and the Mahāprajñāpāramitā-śāstra: if a bodhisattva has not reached the correct position of the first bhūmi, although cultivating roots of goodness for immeasurable kalpas, they are not yet able to attain non-retrogression; if they reach the first bhūmi, by the power of the path of seeing they become free from afflictions such as the view of self, and therefore, having severed the causes of retrogression that run counter to generating the bodhicitta, they do not retrogress any further. Third, according to the Saṃbhāra-śāstra: when a bodhisattva attains the acceptance of the non-arising of dharmas, they immediately abide in the immovable bhūmi, will certainly become a Buddha, and will never again retrogress. This corresponds to the eighth bhūmi, because the acceptance of the non-arising of dharmas is in the seventh bhūmi; having attained the acceptance of the non-arising of dharmas, upon reaching the eighth bhūmi they never again retrogress. Now, basing on the Guan jing, when sentient beings born there attain non-retrogression, it merely means that on the first bhūmi they attain the two acceptances regarding sentient beings and dharmas and do not retrogress any further; it does not refer to the seventh bhūmi. Considered definitively, they also will attain Buddhahood; why only the seventh or eighth bhūmi? If it is said that reciting the Buddha's name does not sever afflictions: this is because one has not understood the nature of afflictions and thus cannot sever them; nevertheless, it can subdue afflictions and keep them from arising. For example, when a person single-mindedly recites the Buddha's name, in the mental ground greed, anger, jealousy, and wrong views will not arise. Due to reciting the Buddha's name, one transforms beginningless evil karma, produces immeasurable merit, prevents immeasurable evil karma, and ceases immeasurable three unwholesome roots. Moreover, even if one does not sever afflictions [here], upon merely being born in that place one severs afflictions, and thereafter gradually attains non-retrogression; what error is there in this principle?"

1.60

Fourth, explaining the mind of singularly praising.

1.61

Next it is asked: "Is there no other pure land in the ten directions? Why praise the Western Direction alone?"

1.62

Answer: "It is not that there are no other Buddha-lands; it is out of concern that a multitude of objects would distract the minds of sentient beings. Thus the Suiyuan wangsheng jing says: 'Among the sentient beings of this place, those who have faith and inclination are few, and those who practice heresy are many; their minds and intentions are unsettled.' Therefore, to make sentient beings focus their minds on a single place, it was singularly praised. Furthermore, if it were said that there are pure lands everywhere in the ten directions, the minds of sentient beings would become lax; if there is only one place, their minds will be earnest."

1.63

Question: "When Maitreya descends to be born, this land will also be pure, and furthermore it is the same realm; when the Buddha encourages being born there, how is it superior to here?"

1.64

Answer: "Although this is said to be pure, it is still inferior to the Four Heavenly Kings; one should know that the Western Direction surpasses Paranirmita-vaśavartin. Furthermore, this realm has the three evil destinies, female form, sexual desire, and the filth of bodily waste; how could it be comparable to that [land]? Since the ground is not superior, one ultimately retrogresses; that is why that [land] was praised."

1.65

Fifth, explaining the essential nature.

1.66

Next it is asked: "What is the essential nature of the pure land?"

1.67

Answer: "The Mahāyānasaṃgraha says: 'Cognition of consciousness-only is its essential nature'—meaning that for the Buddhas and bodhisattvas, cognition of consciousness-only is its essential nature. This is what the Vajracchedikā-śāstra states: 'Cognition practices consciousness-only mastery; thus one apprehends the pure land.' According to the Buddhabhūmi-śāstra: 'The Buddha's sovereign, untainted mind is its essential nature; it is not that apart from the Buddha's pure mind there is separately any pure form of jewels or the like.' Another explanation is that the Buddha's power of vows of great compassion and non-conceptual, subsequently attained cognition are its essential nature."

1.68

Sixth.

1.69

Next it is asked: "What is the category and extent of this sūtra, and what is its doctrinal focus?"

1.70

Answer: "An exhaustive classification of their category reveals four texts. All elucidate the pure land, and thus take the pure land as their central theme: first, the *Guan jing*; second, the *Wuliangshou jing*; third, the *Shorter Amitābha [Sūtra]*; fourth, the *Guyin jing*. Furthermore, for instance, in the Jin dynasty Bai Yan translated the *Wuliang qingjing pingdeng jue jing*, and there is also the two-fascicle *Da Amituo jing*, which perhaps are different translations of the same text as the *Wuliangshou jing* translated during the Yuanjia era of the Song dynasty and the aforementioned *Qingjing jue jing*. According to this, the *Guan jing* was also translated by Guṇavarman in the Yuanjia era of the Song dynasty, and is completely distinct from those. Now, examining the four sūtras, although each text within the category elucidates the pure land, their main purports differ. Thus this *Guan jing* teaches the cultivation of karma for the pure land, taking the two kinds of goodness—concentrated and dispersed—as its central theme. In the three sūtras including the *Wuliangshou [jing]*, the Tathāgata observed that the capacities of sentient beings for the pure land were mature and suitable to hear it, and because the time for preaching had arrived, Śākyamuni's complexion was superior to ordinary times, and Ānanda consequently arose and asked. The World-Honoured One's joyful countenance was due to his mindful reflection on the supreme and wondrous matters of the past, future, and present Buddhas. The Buddha praised Ānanda, saying, 'Excellent! You have asked well,' and thereupon expounded extensively on the matters of the Western pure land, taking the pure land as its central theme. Thus this *Shorter Amitābha Sūtra* also asks why it is named Sukhāvatī. Since the reality of the matters of Sukhāvatī was not yet known to be genuine or false, the Tathāgata thereupon explained how the name Sukhāvatī was obtained, and cited the Buddhas of the six directions to verify that it is not false; this sūtra takes resolving doubts and verifying reality as its central theme. As for the *Guyin jing*, people doubted whether that Buddha was a deva or a human, and to which rebirth destiny he belonged; moreover, that pure land is a place of supreme recompense, while sentient beings have many karmic hindrances or obstacles caused by evil māras—how could they attain rebirth there? The Tathāgata explained that Amitābha was of the kṣatriya lineage, and also taught repentance and the recitation of dhāraṇī to transform karma and eliminate māras; that sūtra takes transforming karma and protection against difficulties as its central theme. The above distinguishes the central themes and the categories and quantities of the four sūtras. As for the chronological order of the four sūtras, according to principle, first he preached to make them know it, next he taught them to cultivate pure karma, next he severed doubts and verified reality, and later he protected against difficulties so that [rebirth] would not fail; thus the *Wuliangshou jing* is first, the *Guan jing* is second, the *Shorter Amitābha [Sūtra]* is third, and the *Guyin jing* is fourth. However, deducing and verifying from historical events, the *Guan jing* is first and the *Wuliangshou [jing]* is second. How is this known? When the *Guan jing* was preached, King Ajātaśatru was still the crown prince, who had just usurped his father's throne; his mother at that time was harmed and consequently requested the pure land, and the Tathāgata manifested the West for her and taught the cultivation of the two kinds of goodness, concentrated and dispersed. When it came to the preaching of the *Wuliangshou jing*, King Ajātaśatru had already ascended the throne and his son was the heir apparent. Therefore the *Da Amituo jing* and other texts state: when the Tathāgata was speaking of the matters of the West, King Ajātaśatru's crown prince and five hundred elders held parasols and offered them to the Buddha; upon hearing the twenty-four vows of Amitābha expounded, that crown prince then made the vow, wishing to be like that Honoured One; the Buddha prophesied that in the future all would become like Amitābha Buddha. By this we know it occupies the second place.

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"Some say: 'King Ajātaśatru's crown prince' means King Ajātaśatru himself, who at that time had not yet usurped the throne and therefore came to the Buddha's place as crown prince. Now I explain that this is not so. If that were the case, one should remove the word 'King' and only say 'Crown Prince Ajātaśatru'; since both 'King' and 'crown prince' are stated, we clearly know that father and son have different titles. Therefore the *Wuliangshou jing* should have been preached second. Furthermore, the *Guan jing* was preached specifically for the queen and her maidservants, whereas the *Wuliangshou jing* was preached for the great assembly of humans and devas."

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Question: "If the *Guan jing* was first, preached for the queen, why does the lower text state that when the Buddha returned to Mount Gṛdhrakūṭa he commanded Ānanda to repeat it, yet the assembly made no request? We clearly know this is because the great assembly had already heard it before. Because they had already heard it, he wished to have them hear it again and cultivate karma for rebirth there, which is why the Tathāgata commanded him to repeat the two kinds of goodness, concentrated and dispersed. How then can the *Guan jing* be considered first?"

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Answer: "The Tathāgata intended to let the great assembly know that the two kinds of goodness, concentrated and dispersed, are the causes for the pure land taught by the Buddhas of the three times, and therefore commanded him to preach it again. Furthermore, he hoped that this sūtra would be transmitted perpetually to later ages, and that when it was later compiled, people would know what Ānanda transmitted was not false; that is why he commanded it to be spoken. It is not that because they had already heard it, it was spoken without request and should therefore be second. The remaining two sūtras can be understood as explained before."

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Seventh, determining and explaining the meaning of the text. In now determining this sūtra, following the ancients, it is also divided into three sections, namely: preface, main body, and dissemination. However, relying on the *Dabei [jing]*, five divisions are opened: First, the division of faith: that sūtra states, 'wherever the Dharma is preached by the Buddha,' referring to 'Thus have I heard' and so on. Second, the division of verification: that sūtra states, 'wherever the great assembly gathers,' referring to 'together with the great bhikṣus'. Third, the division of origins, also called the division of initiation: that sūtra states, 'according to its causes and conditions, according to its opening occasions,' which this sūtra briefly omits. Some say: from 'At that time the Buddha addressed Śāriputra' onward is the initiation, and from 'Why is that land called Sukhāvatī?' onward is the main doctrinal division. Now I fear this is not so; the Tathāgata merely first raises and indicates it briefly, and then distinguishes it extensively—all of this together is the main body, not the initiation division. Fourth, the division of the main exposition: that sūtra states, 'according to its names, phrases, and syllables, extensively preaching for people in various ways,' which is from 'At that time the Buddha addressed Śāriputra' onward. Fifth, the division of upholding: that sūtra states, 'after the Buddha preached the sūtra, the great assembly rejoiced, crowned their heads with it, and upheld it,' which is from 'When the Buddha finished speaking this sūtra' onward. However, across various sūtras and treatises, the first two divisions both serve to verify that the sūtra is not erroneous; opening or combining them makes no difference.

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Regarding the initial division of faith, the text is further divided into five: first, faith; second, hearing; third, time; fourth, lord; fifth, place. [Bodhi]ruci says: These five phrases of text verify three meanings, which is why the Buddha taught them: first, to verify that it is spoken by the Buddha, causing beings to generate faith; second, to distinguish it from the *a-oṃ-kāra* meanings of non-Buddhist scriptures; third, to settle disputes, making it known that these are not the words of the compiler. Moreover, the *Mahāprajñāpāramitopadeśa* states: 'Stating the time, place, and person is intended to cause sentient beings to generate faith upon hearing it; therefore these five phrases are called the causes and conditions of the division of faith,' as expounded extensively in that treatise.

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The sūtra says: 'Thus.' Next is the explanation of faith. The *Mahāprajñāpāramitopadeśa* states: 'In the great ocean of the Buddha's Dharma, faith is that by which one can enter.' If a person has faith, they are able to enter the Buddha's Dharma; therefore, one who has faith, upon hearing it, says 'Thus.' If one does not have faith, one says 'Not thus.' Hence we know that 'Thus' signifies faith. Someone doubts, saying: 'Before the sūtra has even been proclaimed, what matter does one have faith in in advance that one says "Thus"?' Answer: 'Thus' refers to the title and the sūtra following the title as being spoken by the Buddha and not my own words; the listener should have faith. Therefore Paramārtha says: 'The word "Thus" designates the Dharma that was heard, clarifying that the principles of this entire text are definitely worthy of faith and compliance; hence it says "Thus".' [Bodhi]ruci says: 'The word "Thus" possesses four meanings: first, the meaning of generating the mind [for awakening], that is, thinking to oneself, "I shall generate the mind thus and practice thus"; second, the meaning of instructing others, that is, "You should generate the mind thus and practice thus"; third, the meaning of metaphor, that is, "This person's majesty and wisdom are like heaven and like the sun," or "You are now wealthy thus, like Jyotika"; fourth, the meaning of certitude, that is, "What I saw and heard is truly thus." Now we take this meaning, hence it says "Thus".' Moreover, the *Buddhabhūmi-śāstra* states: '"Thus" has four meanings: first, metaphor; second, instruction; third, question and answer; fourth, assent.' As stated in that treatise, it is the meaning of assent, hence it says 'Thus,' meaning 'I shall preach thus for you.' Paramārtha says: '"Thus" refers to the Dharma that is believed in; its essence has two meanings: first, explained in terms of the Buddha, because what is spoken by the Buddhas of the three times is not different, it is called "ru" (thus); because they speak identically, one knows it is not false, hence it is called "shi" (is); precisely because the Buddhas identically speak that Dharma and it is trustworthy, it says "rushi" (thus); second, explained in terms of principle, because the true nature of all dharmas is not different from past to present, it is named "ru" (thus); expounded according to tathatā, without addition or reduction, it is definitely trustworthy, hence it says "rushi" (thus).'

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There is also a questioner who asks: "These five phrases all serve to verify that it is spoken by the Buddha and cause people to accept it with faith; why are the two words 'Thus' alone specifically designated as faith?"

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Answer: "In meaning it is truly so, but because pointing to the name establishes that it is definitely and genuinely trustworthy, its meaning is made manifest, and so it is called faith."

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The sūtra says: 'Have I heard.' Next is the explanation identifying the person capable of hearing. The *Buddhabhūmi-śāstra* states: 'Through the Tathāgata's compassion and the power of his fundamental vows as a predominant condition, words and meanings arise corresponding to each other upon the consciousness of the listener; therefore it is said, "have I heard".' Moreover, 'I' refers to the designated individual, which is the general designation for the single body; 'heard' refers to the ear, which is a specific designation among the six sense faculties. Now, leaving aside the specific and adopting the general, it is therefore said, 'have I heard'.

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Question: "Who is it that says 'have I heard'?"

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Answer: "According to the original intention, the compiler was simply instructed to make this statement. However, the fourth fascicle of the *Dabei jing* states that when the Buddha was about to enter nirvāṇa, he took Ānanda by the hand and entrusted all the Buddha's teachings to him, and the fifth fascicle taught the procedure for compiling the scriptures. Furthermore, the fifth fascicle of the *Chutai jing* states that at the time of the compilation, Ānanda was made to ascend the seat, and Kāśyapa addressed him, saying: 'Do not omit a single word or single syllable of the Dharma preached by the Buddha; compile the Bodhisattva Piṭaka, Śrāvaka Piṭaka, Vinaya Piṭaka, and so forth, each in its own place.' At that time Ānanda said: 'Thus have I heard.' This is Ānanda declaring 'have I heard'."

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The sūtra says: 'At one time.' Next is the explanation of the time of preaching the sūtra. It refers to the time when this complete sūtra was preached. Therefore the *Buddhabhūmi-śāstra* states: 'The culmination of preaching and listening is collectively called "at one time".' If according to [Bodhi]ruci: 'When the Buddha preached this sūtra, I and the great assembly heard it without discrepancy in time; therefore it is called "at one time".' Moreover, the moment when the Tathāgata properly expounds is the very hour when the multitudes listen; in preaching, the instruction exhausts what is appropriate, and in listening, the Dharma fulfills their capacity; therefore it is called 'at one time'.

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The sūtra says 'the Buddha.' Next is the explanation of the lord of the teaching. The reason 'Buddha' is identified here is to distinguish him from other persons. Therefore the *Mahāprajñāpāramitopadeśa* states: 'There are five persons who preach the Dharma: first, the Buddha; second, disciples of the Buddha; third, devas; fourth, ṛṣis; fifth, transformed persons.' To indicate that it is not spoken by other persons, it therefore says 'the Buddha.' The *Fanmoyu jing* states: 'What is called "Buddha" is one whose root of birth-and-death is scorched and exhausted without remainder, whose doubts are completely ended and who reaches everything, who has attained all-knowledge; his honorable title is Buddha.' The *Fangguang bore* states: 'The path traversed and realized by all Buddhas is called awakening; because all Buddhas are collectively awakened, he is therefore named Buddha.' The *Da faju tuoluoni jing* states: 'Brahmā King asked the Buddha, "Why are you named Buddha?" The Buddha said, "One who is able to attain awakening in the midst of birth-and-death is named Buddha."'"

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The sūtra says: “In the kingdom of Śrāvastī, in the Jeta Grove, Anāthapiṇḍada's park.” This next explains the place where the sūtra was spoken. Here again there are two [aspects]: first, the dwelling of dominion, namely the territory ruled by the monarch, which is the kingdom of Śrāvastī; second, the dwelling of reliance, namely the place where the Tathāgata resided, which is Anāthapiṇḍada's park. As for “Śrāvastī,” here it is translated as “Famed Goods” (Wenwu). Thus the Fajing jing says: “[He] roamed in Wenwu.” The Sanzisheng jing and the Shengshishu shi'er youxun jing state: “In that country there was nothing it did not possess, and it was heard of throughout the world; hence it was called Wenwu (Famed Goods).” The Samantapāsādikā states: “This name means ‘possessing much.’ In antiquity, an ascetic practiced here. At that time the king went on an excursion, saw the excellence of this site, and approached him to request establishing a capital. The land took its name from the person and was called Śrāvastī.” Śrāvastī was the name of the master of the land, hence it is called the kingdom of Śrāvastī. As for “Jeta,” this is the title of the crown prince of that kingdom, who was called Jeta, also written as Jeta, which here translates as “Victorious in Battle.” He donated his grove of trees to the Buddha for walking meditation, hence it is called “Jeta's trees”; this is what the Āgamas call the “Grove.” As for “Anāthapiṇḍada's park,” the ninth fascicle of the Bieyi ahan jing says that the elder Sudatta went to Rājagṛha and first met the Buddha, thereupon declaring of himself: “I am a man of the kingdom of Śrāvastī named Sudatta, which translates here as ‘Good Giving.’ Because I am fond of providing for the solitary and aged, the populace calls me ‘Anāthapiṇḍada’ (Giver to the Destitute).” Later he purchased Jeta's park and built a vihāra for the Buddha; hence it is called “Anāthapiṇḍada's park.” Indeed, because the ruler is above and the minister is below, Jeta is placed first and the Giver after; and because the particular belongs to the general, the trees come first and the park next.

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The sūtra says: “Together with a great assembly of monks.” Next this explains the specific attestors, which means citing the assembly who heard this sūtra together. According to the beginning and end of the sūtra, five assemblies are briefly indicated: first, śrāvakas; second, bodhisattvas; third, devas; fourth, humans; fifth, asuras. In the present sūtra, there are three at the beginning and two at the end. The three at the beginning are: first, śrāvakas; second, bodhisattvas; third, devas. The assembly of śrāvakas has five [aspects]: first, designating the category; second, stating the number; third, citing the rank; fourth, listing the names; fifth, concluding the determination. “Together with” (yǔ) has the meaning of including both others and oneself. “Great” (dà) means their fame and rank are exalted. The Samantapāsādikā says: “Those whose merits are greatest in the Saṃgha are called great arhats; furthermore, the least are called srotaāpannas; and also, because the assembly of monks is numerous, it is called ‘great’.” As for “monk” (bhikṣu), the Mahāprajñāpāramitopadeśa states: “This has three meanings. First, it is called ‘frightener,’ because they can frighten Māra the King and the people of Māra, hence they are called bhikṣus. Second, they are called ‘mendicants’ (alms-seekers), because they are able to abandon wrong livelihood and purely beg for alms to sustain body and life, hence they are called ‘mendicants’.” As for wrong livelihood, there are three kinds: first, abandoning wrong livelihood of speech, not gaining the requisites of life to survive by incantations and falsely foretelling good and ill fortune; second, abandoning wrong livelihood of body, not obtaining price and maintenance by compounding medicines, writing talismans, plowing fields, planting crops, or making utensils by hand; third, abandoning wrong livelihood of both body and speech, meaning that the mouth does not chant incantations and the body does not kindle fires, break willow branches, and the like; this is from the Mahāsāṃghika-vinaya. Furthermore, the Mahāprajñāpāramitopadeśa gives four wrong livelihoods: first, upward mouth, meaning gazing upward at stars and eclipses; second, downward mouth, planting fields and making utensils; third, square mouth, running errands for others in the four directions; fourth, diagonal mouth, compounding medicines and divining while combining the previous three things. If one engages in these four to sustain body and life, they are called the four wrong livelihoods. The rule of a monk is not to practice these four things, but purely to beg for alms, which is called being a ‘mendicant.’ Third, bhi means ‘destroying’ and kṣu means ‘afflictions’; because they can destroy afflictions, they are called bhikṣus. As for “assembly” (saṃgha), because the monks are not one, it is called an assembly; or because many monks dwell in harmony, it is called an assembly.

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The sūtra says: “All twelve hundred and fifty of them.” This is stating the number, referring to the constant attendants. Formerly it was thought that the disciples of the three Kāśyapas and two non-Buddhist masters converted by the Tathāgata totaled twelve hundred and fifty persons, who constantly followed and served him to repay the Buddha's kindness. Now, checking against the names, it is feared that this matter is not so; for instance, Rāhula, Mahākāśyapa, and others were always among them—could they also have been disciples of those [masters]? Now, according to the first fascicle of the Dīrghāgama: “The Buddha said that when the kalpa is about to end, all things diminish; as when the former Buddha Kāśyapa preached the Dharma in one assembly, his disciples were always twenty thousand, whereas now I, Śākyamuni, when preaching the Dharma in one assembly, have twelve hundred and fifty disciples.” As for “together” (jù), the Samantapāsādikā states: “Dwelling together in one place.”

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The sūtra says: “All great arhats, known and recognized by the assembly.” Next this explains citing the rank. First it cites the attained rank, namely arhat; next it cites fame, namely “known and recognized by the assembly.” What is called “great” means advanced in seniority and superior in virtue; as Kāśyapa said at the council: “Only if they are great arhats endowed with the three knowledges and eight liberations may they stay.” Hence they are called “great.” As for “arhat,” the Samantapāsādikā states: “The name ‘arhat’ implicitly contains five meanings.” Paramārtha says: “Its meanings are six. First, it is called ‘slayer of thieves’: a-ra means slayer of thieves, and han means capable; that is, the afflictions of seeing and cultivation in the three realms that plunder the wealth of wholesome dharmas are compared to thieves, and the six dusts are also like thieves; this person can use the power of wisdom to cut them off completely and realize the emptiness of the six dusts, which is compared to slaying. Paramārtha calls it ‘slaying enemies’; as the Nirvāṇa Sūtra says: ‘All afflictions are enemies of the bodhisattva, and the Buddha should destroy them’; hence it is called ‘slayer of thieves.’ Although the [first] three fruits cut them off, they have not yet done so completely, and so are not given this name. Second, a-ra means ‘all evil deeds’ and han means ‘dwelling far from’; this person stays far away from all evil deeds and dwells in uncontaminated wholesome merits, hence is called an arhat; Paramārtha calls it ‘unborn’ (non-arising), meaning that although this person has past karma, because there is no condition of affliction to moisten it, that old karma is like six-year-old aged seeds that have no power to sprout; thus the arhat says ‘my births are exhausted,’ hence it is called ‘unborn.’ Unborn where? It means not receiving retribution of birth-and-death again amid the afflictions of the three realms. Third, a means ‘without’ and ra-han means ‘concealment’; worldly people do evil and then conceal it themselves, but they do no evil and have no concealment; therefore the arhat declares of himself that ‘the brahma-conduct has been established.’ Fourth, a-ra means ‘the wheel of the three realms’ and han is called ‘shattering’; a person who can shatter the turning wheel of the twelve links of dependent origination in the three realms is therefore called an arhat; this is what Paramārtha calls ‘breaker of the wheel,’ meaning breaking the wheel of the twelve links of dependent origination, taking ignorance, craving, and grasping as the rim, meaning that afflictions penetrate the three [realms]; taking formations and becoming as the hub, because karma can produce diverse retributions; and taking the five present fruits, consciousness and so on, and the two future fruits, namely birth and aging-and-death, seven fruits in all, as the spokes. Fifth, it is called ‘worthy of offerings’ (arhat): they are a supreme field of merit endowed with wisdom and eradication, capable of consuming worldly offerings and able to generate great benefit; hence called ‘worthy of offerings.’ As Paramārtha says, it indicates ‘not repaying,’ meaning not repaying the debt of birth-and-death; because this person has perfected the three trainings and permanently severed the four floods, exclusively tending to nirvāṇa and not entering birth-and-death, it is called ‘not repaying.’ Sixth, it is called ‘worthy of teaching,’ meaning that self-awakening is already complete, and what one has personally realized can fitly be used to teach others; hence called ‘worthy of teaching.’ As the Mahāprajñāpāramitā Sūtra says: ‘A person who has completely severed the five higher fetters is called an arhat.’ The five higher fetters are: first, desire for the form realm; second, desire for the formless realm; third, dhyāna; fourth, conceit; fifth, ignorance. These five are fettering natures of the upper two realms; meaning, approaching the higher portion, they follow birth in the upper realms and are bonds of the upper realms; hence they are called higher fetters. These five are severed exclusively by contemplation; because this person has severed them completely, he is called an arhat.” As for “known and recognized by the assembly,” this cites fame. The Saddharmapuṇḍarīkopadeśa says: “Because kings, princes, great ministers, Śakra, Brahmā kings, and others all know them; furthermore, because śrāvakas, bodhisattvas, buddhas, and others are those of supreme wisdom and are all good spiritual friends; furthermore, it is explained that all ordinary beings and nobles recognize their appearances and know their clans.”

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