English (machine translation)
Translation of 阿彌陀經通贊疏
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- pramana-mt · Machine translation by Gemini 3.8 Flash (2026-10-21) of in.bauddha.taisho.1758 · Machine output without human authorship: no copyright is claimed (CC0 1.0). The original text keeps its own…
Contents
Text
1.1
Preface to the Comprehensive Praise and Commentary on the Amitābha Sūtra
1.2
Composed by Śramaṇa Kuiji of Great Ci'en Monastery
1.3
Upon contemplation: the Principle transcends all explanations—how could the three vehicles subsume it? Wisdom perfects the myriad virtues—how could the ten grounds contemplate it? Spreading the cloud of compassion to shelter the four modes of birth, scattering the rain of Dharma to moisten the nine realms of existence, he thereupon descended in spirit to Tuṣita and manifested his birth in Kapila. He wearied of sensual pleasures in the royal palace and attained the true and eternal beneath the tree of awakening. Truly, because the karma and afflictions of sentient beings and the hordes of Māra waxed ever stronger, surging over the sea of suffering to open wide the three wretched destinies, drowning the boat of compassion and swallowing up myriad virtues, he therefore hoisted high the net of the teaching and pointed directly to the pure realm. This is the profound portal for entering the noble and the wondrous track for transcending the mundane. The tenfold Pure Land is graded in accordance with the levels of attainment; the nine grades of lotus pedestals correspond to the capacities of beings in their proper sequence. How magnificent! It tosses far away the gates of emptiness and existence, and stands out singularly beyond annihilation and permanence.
1.4
"Buddha" denotes that the path of awakening is already perfected; "spoke" denotes the expounding of the Dharma from a compassionate heart; "Amitābha" means Amitāyus (Immeasurable Life); "Sūtra" denotes the constant method that subsumes and strings together. As "constant," it does not change across a hundred kings; as "method," it serves as the identical model across a thousand generations; as "subsuming," it embraces all explanations; as "stringing together," it connects through the wondrous Principle. Hence it is said: "The Sūtra Spoken by the Buddha on Amitābha."
1.5
Sūtra: "Thus have I heard," and so forth.
1.6
Praise: In explaining this sūtra, it is briefly analyzed through six gates: first, a general account of the origins; second, a specific clarification of the doctrinal tenets; third, revealing the substance and function of the sūtra; fourth, the translators and their times; fifth, a discussion on sudden and gradual; sixth, the proper explanation of the sūtra text.
1.7
First, regarding the general account of the origins: The Buddha made vast vows on the causal ground, vowing to cross over sentient beings; now, in fulfillment of those past causes, he speaks the various dharmas. Thus the "Expedient Means" chapter of the Lotus Sūtra states: "Śāriputra, you should know that originally I made a vow wishing to make all beings equal to myself without distinction." The "Lifespan" chapter also states: "I constantly contemplate this: 'By what means can I cause sentient beings to enter the unsurpassable path and swiftly accomplish the Buddha body?' Whether formerly on the causal ground or now at the stage of fruition, I constantly make the vow wishing to cause sentient beings, like myself, to enter the Buddha path." Therefore, in recompense for his fundamental vow, he spoke the various sūtras. Furthermore, as the treatise states: when the Bodhisattva was first born, he emitted great light radiating everywhere throughout the ten directions, walked seven paces, looked in the four directions, roared the lion's roar, and spoke a verse saying: "My rebirth in the womb is ended; this is my very last body. Having already attained liberation, I shall again liberate sentient beings." In recompense for this vow, he spoke the various sūtras.
1.8
Question: "The World-Honoured One expounded the Dharma in numerous assemblies and locations; why did he again speak this compassionate scripture in the Jeta Grove?"
1.9
Answer: "The expounding of the Dharma in other places had different intents: the Vimalakīrti Sūtra demolished one-sided grasping, and the Lotus Sūtra guided beings into the One Vehicle. The origin of this sūtra is for the sake of crushing the three wheels. The three kinds of wheels are: first, to crush the wheel of impermanence, for both sentient and insentient things are impermanent, causing beings to generate awakening and abandon impermanence; second, to crush the wheel of impurity, for both sentient and insentient things are impure, so being reborn in the Pure Land through apparitional birth in a lotus flower discards the body of womb, blood, and flesh, crushing the impurity of sentient beings; and the Pure Land one dwells in lacks all filth and evil, crushing the impurity of the container world, which is for the sake of crushing the wheel of impurity; third, to crush the wheel of suffering, for sentient beings are oppressed by suffering, causing them to return to the Pure Land to eliminate this suffering. It is to crush these three wheels that this sūtra was spoken. Moreover, it is to guide two kinds of sentient beings: first, to guide indolent sentient beings who fear practicing the great conduct and often fall back, this sūtra was spoken so that through a subtle cause a prominent fruition is attained, rendering them non-retrograde—hence the sūtra states: 'if for one day... up to seven days, they attain rebirth,' and so forth; second, for scattered sentient beings who race through various sense objects and sink into the evil destinies, this sūtra was spoken to point to the western direction and cause their minds to focus single-mindedly."
1.10
Question: "Expounding the Dharma everywhere crushes the three wheels; why does this sūtra alone manifest this compassionate intent?"
1.11
Answer: "Although other sūtras crush the three wheels, the time required to sever and abandon them is long, unlike this scripture; hence it is specifically spoken to crush the three wheels."
1.12
Second, regarding the specific clarification of the doctrinal tenets: past masters of this land have generally classified the sūtras and treatises into four schools: first, the School of Establishing Nature, represented by the Samyuktābhidharmahṛdaya and others, because it establishes that the five categories of dharmas have real substantial nature; second, the School of Refuting Nature, represented by the Tattvasiddhi and others, because it refutes that the substance of dharmas has real nature, asserting that there are only characteristics; third, the School of Refuting Characteristics, represented by the Prajñāpāramitā and others, because it refutes the characteristics of dharmas as also being empty; fourth, the School of Revealing Reality, represented by the Nirvāṇa, Avataṃsaka, Lotus Sūtra, and others, because it reveals the true Middle Way meaning, abandoning the conjured city to return to the treasure trove, and so on. This sūtra belongs to the fourth school.
1.13
Classifying the teachings based on the texts, there are only three teachings; categorizing the schools by analogy, there are eight schools. Regarding the three teachings: first, the School Emphasizing Existence, represented by the Hīnayāna teachings such as the Āgamas; second, the School Emphasizing Emptiness, represented by the Mūlamadhyamakakārikā, Śatakaśāstra, Dvādaśamukhaśāstra, Prajñāpāramitā, and so on; third, the School of Non-existence, represented by the Avataṃsaka, Saṃdhinirmocana, Lotus Sūtra, this sūtra, and others, where conditioned and unconditioned dharmas are termed 'existence', while the self and what belongs to the self are termed 'emptiness'—these three teachings are broadly clarified in various places. Regarding the eight schools: first, the School of the Emptiness of Self and Existence of Dharmas, represented by the Vātsīputrīyas and others; second, the School of the Existence of Dharmas and Emptiness of Self, represented by the Sarvāstivādins and others; third, the School of Dharmas Lacking Past and Future, represented by the Mahāsāṃghikas and others; fourth, the School of Present Dharmas Being Both Conventional and Real, represented by the Prajñaptivādins and others; fifth, the School of Conventional Dharmas Being False and Ultimate Dharmas Being Real, represented by the Lokottaravādins and others; sixth, the School of All Dharmas Being Mere Names, represented by the Ekavyāvahārikas and others; seventh, the School of All Dharmas Being Empty in Ultimate Truth, represented by the Prajñāpāramitā sūtras, the Mūlamadhyamakakārikā and Śatakaśāstra taught by Nāgārjuna and others; eighth, the School of Conforming to Principle and Perfect Reality, represented by the Middle Way teaching spoken in the Avataṃsaka, Lotus Sūtra, and by Asaṅga and others. This sūtra is subsumed under the School of Conforming to Principle and Perfect Reality, taking the Pure Land as its doctrinal tenet.
1.14
Furthermore, there are two schools: first, the School of Non-expounding of Dharma; second, the School of Expounding the Dharma. As for the School of Non-expounding of Dharma, Nāgasena and others say: The Buddha possesses only three dharmas, namely great samādhi, wisdom, and compassion; having long departed from conceptual proliferation, he has never expounded the Dharma. Due to the causal power of the Buddha's compassion and fundamental vows, the images of words and meanings arise upon the consciousness of sentient beings. Although directly arising dependent on the power of their own wholesome roots, it is termed 'the Buddha's teaching' with respect to the predominant condition (adhiṣṭhānapratyaya). Thus Asvabhāva says: As they fall into the eight occasions, true and non-true speeches gather and appear upon the listener's consciousness to constitute the substance of the teaching. Therefore the sūtra states: From his attainment of the path until his nirvāṇa, during that interval he did not speak a single word—just as when a mother bites her finger, the child comes to understanding. Second, Śīlabhadra and others say: The Buddha body fully possesses the aggregates, elements, sense fields, and so forth; because it is free from discrimination, it is called 'free from conceptual proliferation.' How could it be called 'free from conceptual proliferation' by not expounding the Dharma? Due to the causal power of the wholesome roots of those fit to hear and the fundamental vows, the images of words and meanings arise upon the Tathāgata's consciousness. These images of words and meanings arise from the Buddha's wholesome roots of benefiting others and are termed 'the Buddha's teaching'; although not directly attained upon the listener's consciousness, they distinctly manifest resembling that objective aspect, hence it is said 'Thus have I heard,' and so on. Vasubandhu said: 'Due to a distinction in another continuum of consciousness, a distinct consciousness is caused to arise in another continuum, because they mutually serve as predominant conditions for each other.' Accordingly, Dharmapāla and others, conforming to faculties and approaching circumstances, taught the three vehicles. This sūtra is subsumed under the Mahāyāna, contained within the Bodhisattva Piṭaka among the three piṭakas, and is an udāna (unprompted teaching) among the twelve divisions.
1.15
Question: "The White Lotus Teaching awaited a request before being proclaimed; why was the Pure Land sūtra text spoken without being prompted?"
1.16
Answer: "Speaking the Lotus Sūtra awaited a request for fear that feelings of slight and arrogance might arise; proclaiming the Pure Land on his own initiative was to manifest his compassionate intent. 'Tenet' means purport: the purport of causing beings to abandon the defiled land and proceed toward the pure realm."
1.17
Third, regarding revealing the substance and function of the sūtra: 'Substance' refers to the substance of the teaching, distinguished through five gates: first, subsuming characteristics into the nature, taking tathatā as the substance; second, subsuming objects into the mind, where everything is consciousness-only; third, subsuming the conventional into the real, which subsumes the non-associated [formations] into matter, mind, and mental factors; fourth, the gate of treating substance and function separately, where the four aggregates capable of cognition encompass the fundamental substance and the objective aspect, respectively subsuming self and other because they differ; fifth, the gate of gathering and appearing, like hearing the four words 'all conditioned things are impermanent', which gather and appear to constitute the substance of the teaching, solely taking the four dharmas—sounds, names, phrases, and phonemes—of the Buddha's fundamental substance as the substance. If one takes the reflected image as the substance of the teaching, it would be contaminated. If one were to take solely the contaminated reflected image as the substance, then the true Three Jewels would be merely contaminated and indeterminate. If it were not so, how could the reflected image be the substance of the teaching? Therefore, know that it solely takes uncontaminated sounds, names, phrases, and phonemes as the substance: sounds are real, while names, phrases, and phonemes are conventional. Other masters also explain the substance of the teaching as stated elsewhere. 'Function' refers to revealing the defiled and manifesting the pure, as well as the function of revealing reality and realizing truth.
1.18
Fourth, regarding the translators and their times: This sūtra has had four translations across time: first, translated on the eighth day of the second month in the fourth year of the Hongshi era of the Qin by Kumārajīva, entitled 'Lesser Amitāyus Sūtra'; second, translated during the Yuanjia era of the Song by Guṇabhadra, in four sheets; third, translated in the sixth year of the Yonghui era by the Tripiṭaka Master of the Great Tang at Ci'en Monastery, entitled 'Sūtra on the Praise of the Pure Land and the Buddha's Protection', in ten sheets; fourth, also translated under the Later Qin, the 'Verses of the Amitābha Sūtra' in one sheet, whose translator is lost. What is now explained here is the translation by Dharma Master Kumārajīva of the Qin.
1.19
Question: "Among the three periods, under which period is this sūtra subsumed?"
1.20
"Because of this question, I shall briefly explain the classifications of the teachings by various masters: first, explaining the classifications of the teachings in this land [China]; second, explaining the classifications of the teachings in the Western Heavens [India]. As for the classification of teachings in this land, there are five figures: First, the Tripiṭaka Master Bodhiruci of the Wei dynasty—translated here as 'Jue-shou' [Enlightened Acceptance]—who comprehensively classified the teachings of the Buddha's entire lifetime as a single period. There are two different meanings wherein the teaching appears to be manifold: First, the teaching is identical while faculties differ. Just as rain from the heavens is one, yet the three grasses and two trees moistened by it are different; the Dharma teaching is one, yet sentient beings comprehend and understand it differently. For instance, śrāvakas and pratyekabuddhas understand it in terms of the Four Noble Truths and the twelve links of dependent origination, while bodhisattvas understand it in terms of the six perfections; in terms of faculties, the teaching appears to differ. Second, the principle is identical while realization differs. The three vehicles differ in their realization of the principle, just as the crossing of a river by three beasts varies in shallowness and depth; therefore, he classified the teaching as one period. Second, the Tripiṭaka Master Dharmakṣema of the Song dynasty classified the Tathāgata's lifetime teachings into two periods: sudden and gradual. As for the sudden teaching, throughout the Buddha's lifetime there were teachings that expounded the two kinds of emptiness, the three natures, the three non-natures, the eight consciousnesses, the two kinds of selflessness, and so on; all these are the sudden teaching. Hence, in the *Avataṃsaka*, the śrāvakas stood before it as if blind and deaf, and so forth. As for the gradual teaching, throughout the Buddha's lifetime there were teachings that expounded the Four Noble Truths, dependent origination, the five and eight precepts, and so forth; these are collectively named the gradual teaching. Third, the Tripiṭaka Master Paramārtha of the Liang dynasty classified the Tathāgata's lifetime teachings into three periods: first, the teaching of existence; second, the teaching of emptiness; third, the teaching of neither emptiness nor existence. Regarding the teaching of existence, after the seventh year following the Buddha's initial attainment of the Way he taught the teaching of existence: in the fifth year he delivered the five companions [Kauṇḍinya and the others], in the sixth year he converted Śāriputra, and in the seventh year he delivered the three Kāśyapas; these are collectively termed the teaching of existence. As for the teaching of emptiness, from the eighth year up to the thirty-eighth year he expounded in general the eight divisions of *Prajñāpāramitā* and so forth. As for the teaching of neither emptiness nor existence, from the thirty-ninth year up until his parinirvāṇa he taught the teaching of neither emptiness nor existence, which includes the *Lotus Sūtra*, the *Laṅkāvatāra*, the *Viśeṣacintibrahmaparipṛcchā*, and so forth. Fourth, the two Tripiṭaka Masters Narendrayaśas [Qu-duo] and Jñānagupta [Ji-duo] of the Sui dynasty classified the Tathāgata's teachings into four periods: first, the teaching of the emptiness of persons; second, the teaching of the emptiness of phenomena; third, the teaching of phenomenal characteristics; fourth, the teaching of contemplative practice. The teaching of the emptiness of persons refers to the *Āgama Sūtras* and the like taught before the twelfth year; the teaching of the emptiness of phenomena refers to the eight divisions of *Prajñāpāramitā* taught before the thirty-eighth year; the teaching of phenomenal characteristics refers to the *Laṅkāvatāra*, the *Viśeṣacintibrahmaparipṛcchā*, and the *Lotus Sūtra* and so forth taught after the thirty-eighth year and before the forty-ninth year, which broadly expound the hundred dharmas, the three natures, the three non-natures, the eight consciousnesses, the two kinds of selflessness, and so forth; the teaching of contemplative practice refers to the contemplation of the dharma-realm in the *Avataṃsaka* and so forth. Fifth, the Upāsaka Liu of the Jin dynasty, residing in seclusion in the mountains, expressed his own view, classifying the teachings into five periods: first, the teaching of humans and devas; second, the teaching of the emptiness of persons; third, the teaching of the emptiness of phenomena; fourth, the teaching of the emptiness of both; fifth, the teaching of neither emptiness nor existence. The teaching of humans and devas refers to the Buddha's expounding the three refuges, the five precepts, and the ten good actions to the elder Trapuṣa within the three seven-day periods after his attainment of the Way, because [Trapuṣa and his companions] were not yet vessels for supramundane wholesome roots. Bodhiruci objected, saying: 'The *Trapuṣa Sūtra* states that when the five hundred merchants were about to receive the five precepts, they first repented of their sins of the five heinous deeds, the ten evils, and slandering the Dharma. The World-Honoured One said: "The four great elements are fundamentally pure; the self is fundamentally pure." Trapuṣa attained the non-arising endurance of dharmas, which is the endurance of the non-arising of dharmas, and the five hundred merchants attained compliant endurance and so forth; all realized holiness. How could this be a teaching of humans and devas?' The second, the teaching of the emptiness of persons, refers to the teachings of the two vehicles taught before the twelfth year; the third, the teaching of the emptiness of phenomena, refers to what was taught before the thirtieth year; the fourth, the teaching of the emptiness of both, refers to the eight divisions of *Prajñāpāramitā* taught before the thirty-eighth year; the fifth, the teaching of neither emptiness nor existence, refers to the sūtras such as the *Lotus* and *Laṅkāvatāra* taught from the fortieth year onward.
1.21
"Second, as for the classification of teachings in the Western Heavens: first, the classification of the teachings by the School of the Emptiness of Both according to Ultimate Truth; second, the classification of the teachings by the School of Conforming to Principle and Perfect Reality. First, Ācārya Simhabhadra [Shizijue], Jñānaprabha [Zhiguang], and others of Nālandā Monastery took Mañjuśrī as their primary authority and classified the teachings into three periods: first, the emptiness of persons; second, neither emptiness nor existence; third, the emptiness of both. The emptiness of persons refers to the broad exposition of the teachings of the two vehicles and the like; the teaching of neither emptiness nor existence refers to the *Lotus Sūtra* and the like; the emptiness of both refers to the eight divisions of *Prajñāpāramitā*. Second, regarding the classification of teachings by the School of Conforming to Principle and Perfect Reality, there was a treatise master at Nālandā Monastery named Śīlabhadra who took the Bodhisattva Maitreya as his primary authority and classified the teachings into three periods: first, the teaching of existence, which comprises places throughout the lifetime teachings where existence is spoken of; second, the teaching of emptiness, which comprises places where only emptiness is spoken of; third, the teaching of neither emptiness nor existence, which comprises places where neither emptiness nor existence is spoken of—dependent and perfected [natures] are existent, while the imputed nature and so forth are non-existent. This was Paramārtha's view; however, matching the teachings to chronological periods in this manner was incorrect. Treatise Master Śīlabhadra took matching the chronological periods to the teachings as correct. He objected to Paramārtha, saying: 'The Buddha taught the *Avataṃsaka Sūtra* in the second seven-day period after his attainment of the Way; how could it belong to the teaching of the first period? Furthermore, you say that what was taught after forty years as neither emptiness nor existence is the second period's teaching; yet when the Buddha was approaching parinirvāṇa he taught the *Bequeathed Teaching Sūtra*; how could that be the third period?' Śīlabhadra's classification matching the chronological periods to the teachings is correct. This sūtra explains the Pure Land: dependent and perfected natures are existent, while the imputed nature and so forth are non-existent; thus it belongs to the teaching of neither emptiness nor existence."
1.22
"Fifth, discussing the sudden and the gradual: Those who have previously attained the fruits of the two vehicles and then generate the aspiration towards the Mahāyāna are said to have gradual awakening, because the number of their births is few or entirely non-existent. If one turns to the Mahāyāna from the two kinds of ordinary beings, one is subsumed under sudden awakening, because one has not yet realized or awakened to the principle of the two vehicles, and since the number of one's births is still manifold, one is not called gradually awakened. The *Nirvāṇa Sūtra* says: It speaks only of eighty thousand kalpas for the first fruit to turn their minds, up to ten thousand kalpas for a pratyekabuddha. Since it does not state the number of kalpas for the two stages of accumulation and application, we clearly know that only when the five fruits turn their minds is it named gradual awakening; if one turns one's mind at the seven expedients, it is merely subsumed under sudden awakening. Those who have previously generated the mind of the two vehicles and previously cultivated the practice of the two vehicles, when seeking to return to the Mahāyāna, are all named gradually awakened; because they possess that nature and have cultivated that practice, comprehension through hearing and reflection is also named awakening—why must it be realization-awakening? Moreover, there are also those whose number of births is few, meaning those with fixed births, namely this very birth, or those on a single seat in the stage of conforming to decisive penetration, and so forth. The *Nirvāṇa Sūtra* merely speaks of the five fruits turning their minds to discuss the number of kalpas, and does not preclude that turning one's mind at the seven expedients is also named gradual awakening. Therefore we know that since the two stages of accumulation and application also have few births, turning one's mind [in them] is clearly subsumed under gradual awakening. Between these two masters: the first master has scriptural support and reasoning; the second master lacks scriptural support but has reasoning. As for this sūtra, with single-mindedness without distraction and ten recitations of exclusive devotion, one immediately attains rebirth in the Pure Land and abruptly abandons the defiled world; hence it is subsumed under the sudden teaching. Therefore the sūtra states: 'Whether for one day... up to seven days, single-minded and without distraction,' and so forth."
1.23
Composed by the Śramaṇa Kuiji of Great Ci'en Monastery.
1.24
The sūtra states: 'The Buddha Speaks the Amitābha Sūtra.'
1.25
The praise says: Below is the sixth [section], properly explaining the primary text. It is divided into two: first, explaining the title; second, explaining the sūtra text. This is the first. 'The Buddha speaks' refers to the Lord of the Teaching who is able to transform [beings]. 'Amitābha' is in the language of the Tang 'Measureless Life' and so forth. 'Sūtra' has the four meanings of gathering, stringing together, and so forth. Displaying the inferior by means of the superior is a tatpuruṣa compound; or distinguishing the general by means of the particular is also a tatpuruṣa compound; it derives its name based on a person. As for properly explaining the sūtra text:
1.26
Sūtra: 'Thus have I heard.'
1.27
The praise says: Within this sūtra there are three sections in total: First, from 'Thus have I heard' down to 'together with immeasurable assemblies of heavenly beings, including Śakra Devānām Indra and others,' is named the introductory section. Second, from 'At that time the Buddha addressed the Elder Śāriputra: "To the west from here..."' up to 'this is exceedingly difficult' is the principal section. Third, from 'When the Buddha had spoken this sūtra' downward is the dissemination section. 'Introductory' means cause and beginning: recounting the causes and conditions for the teaching's arising, and serving as the gradual beginning for the Dharma's flourishing; hence it is named the introductory section. When the Golden Immortal expounds the Dharma, each has its central tenet; recounting the Pure Realm with its extraordinary state, and encouraging beings to attain rebirth with joyful longing, is why it is called the principal section. When the account of affairs is concluded and the assembly at that time has obtained benefit, wishing to show that the portal of the teaching will not fall into ruin and hoping it will circulate into distant generations, it is therefore named the dissemination section. If relying on the ancient masters, the introductory section has six [aspects]; now, relying on the *Buddhabhūmi-śāstra*, the introductory section has five: First, in order to generate faith, comprehensively revealing that one has personally heard it, saying 'Thus have I heard.' Second, the speaker and listener meet together without distinction in time, hence named 'at one time.' Third, speaking necessarily requires a master; wishing to show the master's supremacy and that the Dharma is necessarily extraordinary, he is comprehensively called 'Buddha.' Fourth, speaking necessarily relies upon a place: residing at Anāthapiṇḍada's Park in Prince Jeta's Grove in the city of Śrāvastī—the dwelling of the transformation body, not the reward land. Fifth, the capacities who are addressed: Śāriputra and the others. 'Thus have I heard' is the first. In order to generate faith, comprehensively revealing that one has personally heard it, it is distinguished through three portals: first, the reason for speaking it; second, the purpose of establishing it; third, properly explaining its primary text.
1.28
As for the reason for speaking it: As expounded in the *Great Skill Sūtra* and others regarding its original circumstance, when the Buddha was approaching parinirvāṇa, the Buddha instructed that if there were any doubts, they should ask. At that time Upāli and Aniruddha instructed Ānanda to ask four questions: First, after the Buddha's parinirvāṇa, whom shall the monks take as their teacher? Second, relying upon what place shall they dwell? Third, how should evil-natured monks be punished? Fourth, what words should be placed at the head of all sūtras? The Buddha said: 'After my parinirvāṇa, take the prātimokṣa as your great teacher; calm and settle your minds relying on the four stations of mindfulness; punish evil-natured monks with the brahmadanda'—translated here as silence, meaning one should not beat or scold them, but simply ostracize them in silence—'and fourth, at the head of all sūtras you should place the words: "Thus have I heard" and so forth.' Later, when Ānanda compiled the teachings, he followed the Buddha's instruction.
1.29
Second, the reason for establishing [these words] is to cause sentient beings to give rise to faith and compliance. The Mahāprajñāpāramitopadeśa states: "'Thus have I heard' generates faith; 'faithfully accepting and practicing' generates wisdom. Faith enables entry; wisdom enables crossing over." Faith is the foundation for entering the Dharma; wisdom is the ultimate abstruse art. When there is faith, then one complies with the principle spoken; when one complies, then the way of master and disciple is accomplished. Because of faith, all the teachings spoken can be complied with and followed; because of compliance, the two groups—speaker and listener, master and disciple—are established. Regarding this faith, it is briefly explained in ten points: First, it is the initial cause for proceeding toward the ultimate fruit. According to the Renwang jing and others, it is the initial cause for proceeding toward the noble stages and realizing the principle of truth either suddenly or gradually; therefore, the forty minds take faith as foremost. Initially generating the great bodhicitta requires possessing the ten virtues and giving rise to the three wondrous contemplations. The great bodhicitta takes wholesome roots as its fundamental substance, good friends as its excellent condition, and non-regression as its spur and encouragement. The pure dominant power, firm mind, and superior progression in the Mahāyānasaṃgraha are called the bodhisattva's initial cultivation over three incalculable great eons. Second, it is the gradual foundation for entering the principle of truth. The treatises all say that one about to enter the noble stages has the faculty of faith and the power of faith: because of having the faculty of faith, the myriad goods arise from it; because of having the power of faith, the four māras cannot overcome one. For this reason, faith is initially generated at the beginning of the sūtra. Third, it connects to the realization of purity of the wondrous true [reality]. It can transcend the evil destinies and leave behind the causes of poverty and lowliness; therefore, having entered the noble [rank], one realizes the four kinds of indestructible faith. Because of faith in the Three Jewels, one can transcend the evil destinies; because of faith in the precepts, one leaves behind the causes of poverty and lowliness; thus the treatises also speak of the direct realization of faith. Fourth, it is the auspicious support for bearing the utmost virtues. The Vibhāṣā states: "Faith is the auspicious hand that eats the flavor of the Dharma. A learner of the Buddha-dharma is like a great dragon-elephant: taking faith as the hand, renunciation as the tusks, mindfulness as the neck, and wisdom as the head, upon its two shoulders it bears and gathers wholesome dharmas. What an elephant drinks and eats, it takes the trunk as its hand; therefore, the learner of the Buddha-dharma initially generates faith." It is the primary womb of the five noble ones and the seven riches, because it is the beginning of the Dharma-wealth; learners greatly sell unmeasured Dharma-jewels and are taught to obtain the noble wealth, hence initially generating faith. The Prakaraṇāryavācā states: "The seven noble riches are faith, precepts, hearing, renunciation, wisdom, shame, and remorse." Faith is one among them; it is the inception of the six goods and eight causes, because it is the root of wholesome dharmas. The Yogācārabhūmi states: "In entering all wholesome dharmas, desire is the root, mental attention brings about generation, contact gathers and produces, feeling induces and absorbs, concentration is the sovereign [condition], wisdom is supreme, liberation is firmness, and renunciation is the final limit." "Desire is the root" means giving rise to aspiration; "mental attention brings about generation" means repeatedly alerting; "contact gathers and produces" means the harmony of mind and mental factors facing superior conditions; "feeling induces and absorbs" means receiving it in the mind; "concentration is the sovereign [condition]" means the mind is clear and quiet; "wisdom is supreme" means discerning good and evil; "liberation is firmness" means putting an end to entanglements; "renunciation is the final limit" means the path of awakening is fulfilled. Since faith is the support for desire, it is initially caused to arise. Seventh, it is the superior hand opening the gateway of capacities. Gathering the teaching is the hand. The Abhidharmakośa states: "Pulling sentient beings out of the mire of birth and death, setting forth the main body is the hand of the Buddha's teaching. The preface causing faith to arise is the hand of sentient beings; because the two hands grasp each other, they emerge from the mire." The Mahāprajñāpāramitopadeśa also states: "Just as a person with hands reaches a mountain of jewels and takes as he pleases, while if he has no hands he gains nothing in vain; one with faithful mind enters the Buddha's mountain of jewels and attains all fruits of the path, but if without a faithful mind, though understanding the words and meanings, he gains nothing in vain." This is also included here. Eighth, it is the clear pearl clarifying the water of the mind, because it makes the mind pure. The Cheng weishi lun states: "Faith is like a water-clearing pearl, able to clarify muddy water, because it can counter the nature of non-faith which is murky." Ninth, it is the good capital for establishing reputation and the Way. Confucius said: "Weapons, food, and trust—none of these three can be abandoned. From of old, everyone suffers death; without trust, a person cannot stand. If a large carriage has no crossbar or a small carriage has no yoke-pin, how can they go?" Therefore, one is first caused to generate faith. Tenth, it is the fine wait of sincere devotion. The Spring and Autumn Annals states: "If there is bright sincerity, the grasses of valleys and pools, and the water-plants like duckweed and pondweed, can be offered to ghosts and spirits and presented to kings and dukes—how much more so when a gentleman pledges the trust of two states!" Among these ten meanings, the first eight rely on the ultimate truth, and the latter two rely on the conventional. For this reason, "Thus have I heard" is placed at the beginning of the sūtra: such meanings of the sūtra were personally heard from the Buddha, free from the faults of addition and subtraction, so as to cause sentient beings to give rise to a faithful and joyful mind and practice and study in compliance.
1.30
Correctly explaining the text: The Buddhabhūmi-śāstra states that the phrase "thus" (evaṃ) is employed according to four meanings: First, relying on metaphor, as when one says, "such wealth like Vaiśravaṇa." The Dharma transmitted and heard in this way is just as the Buddha spoke, definitively without difference, definitively being the cause of the means for benefit and joy; or, the words and phrases that should be spoken are just as I formerly heard. Second, relying on instruction, as when one says, "You should read and recite sūtras and treatises in this way." Here "thus," remotely, is the instruction of the Buddha; proximately, it is the instruction of the transmitter of the Dharma. Third, relying on question and answer, that is, when there is a question: "Did you definitely hear formerly what you are about to speak?" To this, one replies: "Thus have I heard." Fourth, relying on assent, as when one says, "I shall think thus, act thus, and speak thus for you." That is, at the time of the compilation, the bodhisattvas all requested together: "As you have heard, you should speak thus." The bodhisattva transmitting the Dharma then assented, saying: "Thus shall I speak, just as I have heard"; or assented with faith, saying: "This matter is thus; that is, such Dharma was formerly heard by me, this matter is thus, so this shall be spoken, definitively without difference." Because of these four meanings, "Thus have I heard" is placed at the beginning of sūtras. Tripiṭaka Master Paramārtha said: The Subtile Vinaya explains that when Ānanda ascended the seat to compile the Dharma treasury, his body was like a true Buddha, endowed with all the marks; when he descended from the seat, he returned to his original form. Examination of the Record of Compiling the Canon also makes this statement. The assembly had three doubts: First, they suspected that the Buddha, out of great compassion, had arisen from nirvāṇa to speak the wondrous Dharma once again; second, they suspected that another Buddha had come from another realm to dwell here and preach the Dharma; third, they suspected that Ānanda had transformed his body into a Buddha to preach the Dharma for the assembly. Now, showing that "such Dharma spoken was personally heard by me formerly when serving the Buddha, not that the Buddha arose again, another Buddha arrived, or [Ānanda] transformed his body into a Buddha," in order to remove these doubts, the beginning of the sūtra states, "Thus have I heard." The circumstances of the compilation are as recorded in the essay on the Canon; such are several explanations above.
1.31
Regarding "I have heard": the bodhisattva transmitting the Dharma points to his own person and says, "Such Dharma was personally heard from the Buddha," hence it is called "I have heard"; it does not mean that "I" definitively belongs to a single [real] person. "I" refers to the conventional designation based on the aggregates. However, "I" has three types: First, the falsely grasped "I," referring to the "I" arbitrarily conceptualized by non-Buddhists and others. Second, the conventionally established "I," referring to the permanence, bliss, self, and purity of great nirvāṇa, forcibly designated to eliminate the inversions of the two vehicles. Third, the conventionally circulating "I," referring to names commonly transmitted in the world such as Devadatta and Yajñadatta. Now, the transmitter of the Dharma complies with worldly convention, pointing to himself and calling it "I."
1.32
Question: "The Buddhas preach the Dharma fundamentally to eliminate the grasping of a self; why do they not say 'without self' but instead say 'I have heard'?"
1.33
Answer: "There are four meanings: First, because conventional speech is easy: if one said 'without self,' it would apply generally across aggregates, sense-fields, and realms, and who would be known to have [heard] this sūtra? Second, because of complying with worldly convention. Third, because of eliminating fear of non-self: if one says 'without self,' for whose sake would one cultivate and study? Fourth, because there are self and other, defilement and purity, causes and effects, actions and karma, and so forth. Therefore, it says 'I have heard.'"
1.34
Question: "If so, why does he not state his personal name, but only says 'I have heard'?"
1.35
Answer: "There are three meanings: First, to show non-contradiction with worldly convention: although revealing the ultimate tenet, it does not contradict conventional principle; although revealing wondrous words, it does not contradict coarse desires; although revealing ultimate truth, it does not depart from the conventional. Second, 'I' has the meaning of master and autonomy. The Record of Compiling the Canon states: 'There are three Ānandas: first, Ānanda, meaning Joyful Celebration, who maintained the Śrāvaka Canon; second, Ānandabhadra, meaning Joyful Goodness, who maintained the Pratyekabuddha Canon; third, Ānandakāra, meaning Joyful Ocean, who maintained the Bodhisattva Canon.' Yet it is only one person, distinguished according to different virtues. Because this Ānanda was erudite and retained what he heard, his hearing accumulated and the three wisdoms were equally complete; maintaining both text and meaning, he had total retention and autonomy over the teaching of the Three Pitakas. If he stated his name, although it would comply with correct principle, it would lack the meaning of attaining autonomy over all dharmas; hence he says 'I' and does not speak of 'Ānanda.' Third, 'I' has the meaning of personal intimacy: the world commonly says 'I saw and heard,' taking this as personal direct realization. If he said 'Ānanda heard,' it might not have been personally heard, but transmitted from another; now, to show that he personally heard what the World-Honoured One spoke, not hearsay, and to break the net of doubts of others, he does not state his name but only says 'I have heard.' 'Heard' means the ear faculty giving rise to consciousness, listening to and receiving what was spoken; now, setting aside the specific ear and referring to the person as a whole, it is called 'I have heard.' Although according to the Mahāyāna, only when faculty, consciousness, and mental factors harmonize with respect to an object is it called hearing, yet because the faculty surpasses consciousness and the rest in five meanings, the faculty is called 'hearing.' If hearing were only hearing sounds, it would be solely in the ear; but since it apprehends names and meanings, it resides in the mental consciousness. Therefore, the Yogācāravibhāṣā says: 'Hearing is inference.' The reason the ear is called 'hearing' is that it directly hears sound and serves as the gateway for the mind, and then the mind hears. With both constituting hearing, the perfuming resides in the whole; that which is accomplished due to hearing is collectively called 'hearing.' Setting aside the distinct ear and mind, it is collectively called 'I have heard.'"
1.36
Question: "At that time, Joyful Celebration (Ānanda) also personally saw, perceived, and knew what the Buddha spoke; why does he only say 'I have heard' and not 'I have seen'?"
1.37
Answer: "There are three meanings: First, to realize the profound principle, one must first hear the Dharma, because names and the like express meanings, unlike visible forms and the like. Second, this realm takes sound as the Buddha-work; because [sound as] an affair serves as the basis, names and the like exist. Third, aspiring to realize bodhi requires the perfuming of hearing; because the perfuming of hearing brings about transcendence of the world. For these reasons, at the beginning of the sūtra it does not say 'seen, perceived, or known,' but only says 'I have heard.' In reality, at that time he also saw the Buddha speak; and in various other Buddha-lands, where light and the like perform Buddha-work, one could say 'seen' and so forth."
1.38
The sūtra says: "At one time."
1.39
The commentary states: This is the second [section], the temporal period of preaching the teaching. This has two meanings: First, the temporal period of principle: although the two groups—the speaker and the listeners—are only the momentary arising and ceasing of the five aggregates and conditioned formations in the present, this very present phenomenon has the meaning of repaying what came before and inducing what comes after. That which is repaid is conventionally designated as past, and that which is induced is conventionally designated as future; in contrast to these two, it is said to be present. These past and future periods are both conventionally established upon present phenomena. Thus, for the speaker and listeners, the phenomena of the five aggregates arise and cease from moment to moment, succeeding one another before and after; when the sequence of events is completed, the three times are conventionally established and collectively called 'at one time'—that is, the 'at one time' of a single [phase of] arising and ceasing. Second, the temporal period of consciousness-only: upon the cognitive minds of the two groups, speaker and listeners, representations of the three times arise and appear; in reality they are the present, but according to the limits of the mind, they are transformed into short and long [durations], and when the sequence of events ends, it is collectively called 'at one time.' Just as what is seen in a dream is thought to be many lifetimes, yet in the waking state it is solely mind and completely lacks real objects; the listener's mind transforming into the three times is also like this. Being cognized solely by the mental consciousness, it is subsumed under the non-concurrent conditioned formations aggregate, the mental-object sense-field, and the mental-object realm. It does not specifically refer to the four seasons or eight times; rather, when the listener's faculties are mature, eliciting the Buddha to speak for them, and the speaker, out of compassion, speaks in response to the capacity, when the affair of speaking and listening is concluded, it is collectively called 'time.'"
1.40
The sūtra says: "The Buddha."
1.41
The Praise says: The third [point] is the master who expounds the teaching. In Sanskrit it is *buddha*, here abbreviated as *fo*, the master possessing wisdom; in the Tang language this means 'the awakened one.' 'Awakened' has three meanings: first, self-awakened, which surpasses ordinary beings, because ordinary beings are not self-awakened; second, awakening others, which surpasses the two vehicles, because they do not awaken others; third, the perfection of awakened practice, which surpasses the bodhisattvas, because although bodhisattvas cultivate the practices of the two awakenings, they have not yet perfected them. The *Buddhabhūmi-śāstra* says: 'Endowed with all-knowledge and the knowledge of all aspects, able to awaken oneself and also able to awaken all sentient beings, like awakening from a dream, like a lotus flower blossoming; hence one is called Buddha.' According to the Sanskrit texts of the various sūtras, the fundamental teacher is uniformly designated as Bhagavān; in the Buddhist teachings this was established because this single word encompasses many virtues. The master translator intended brevity and named him 'Buddha' so as to engender goodness according to the region.
1.42
Question: "Among the three bodies, which body encompasses this?"
1.43
Answer: "According to the place and the faculties, responding to the śrāvakas it is a transformation Buddha; according to the text and the principle, teaching the bodhisattvas it is the reward body. Because the capacities of those who respond vary, the manifestation encompasses both reward and transformation. When the royal city and Vulture Peak are burned at the end of the kalpa, Śāriputra hearing the sūtra is [facing] the transformation Buddha. When our land is secure and lifespan is enduring, Mañjuśrī dwelling within is [facing] the reward body. The elder Ghoṣila aroused the aspiration upon seeing a three-cubit [body]; five hundred brahmins generated faith upon seeing the body of ashes; boundless bodhisattvas exhaust the upper realms and yet find [virtue] in excess; ordinary beings dwelling in the small sagehood contemplate the sixteen-foot [body] and find it inexhaustible. Now, revealing that the master is supreme and the teaching is unfailingly excellent, the master of the teaching is first indicated to cause the mind of joy to arise."
1.44
The sūtra says: 'in Śrāvastī, at the Jeta Grove in the park of Anāthapiṇḍada.'
1.45
The Praise says: The fourth [point] is the place of transformation. In Sanskrit it is *Śrāvastī*; the word 'Shewei' is an abbreviated error in phonetic transcription. This is the name of the capital city of the kingdom of Kośala in Central India; to distinguish it from the wider Kośala, the capital city is used to name the kingdom. The *Vajracchedikā Prajñāpāramitā Sūtra* states: In the city of Shepotikā there were two brothers who practiced as immortals here and afterwards attained the fruit; the city was consequently called Shepotikā on this account. Now the new explanation says that it should be called 'City of Abundant Virtues': first, possessing wealth; second, fine sense objects of desire; third, abundant erudition; fourth, copious liberation. The kingdom abounds in these four virtues, and hence it is named from them. 'Jeta Grove' (祇樹) should be called *Jetavana* (誓多林); saying 'Jeta Grove' (祇樹) is erroneous. *Jeta* means 'victorious in battle'; this is the name of the prince. When the prince was born, an enemy from a neighboring country arrived, and because victory was won in battle, it was used as his name. Anāthapiṇḍada is the elder Sudatta, which is translated as 'Benevolent Giving.' Benevolent Giving was humane and compassionate, able to distribute what he accumulated, providing ultimate relief to the poor and destitute and showing pity and care to the orphaned and aged; people of the time extolled his virtue and called him Anāthapiṇḍada ('giver to the destitute'). It was during the reign of King Prasenajit—formerly called King Baosini—which translates as 'Victorious Army'; Sudatta was that king's great minister.
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