阿彌陀經通贊疏 2

English (machine translation) 2

Language: English

2.1

Composed by Śramaṇa Kuiji of Great Ci'en Monastery

2.2

The sūtra says: "At that time, the Buddha said to the Elder Śāriputra: 'Passing from here westward beyond a hundred thousand kotis of Buddha-lands, there is a world named Sukhāvatī.'"

The Commentary says: Second is the main body of the sūtra. The major text is divided into six: first, marking the tenet and fruit of the Pure Land, from the sūtra passage "At that time, the Buddha said to the Elder Śāriputra" up to "gain association and assemble in one place with such superior good people as these"; second, clarifying the special causes for Sukhāvatī, from the sūtra passage "Śāriputra, one cannot by means of minor good roots" up to "if there are sentient beings who hear this exposition, they should make the vow to be born in that land"; third, the verification by the Buddhas, from the sūtra passage "Śāriputra, just as I now praise Amitābha Buddha" up to "Śāriputra, you all should faithfully accept my words and that which the Buddhas have spoken"; fourth, making vows in three lifetimes, from the sūtra passage "Śāriputra, if there are people who have already made the vow, are now making the vow, or will make the vow" up to "if there are faithful ones, they should make the vow to be born in that land"; fifth, the praises by those Honoured Ones all proclaiming it marvelous, from the sūtra passage "Śāriputra, just as I now praise the various Buddhas" up to "the Dharma that is hard to believe in all worlds"; sixth, our Buddha recounting and solely calling it a difficult task, from the sūtra passage "Śāriputra, you should know that I, in..." down through the final five lines of the sūtra.

2.4

The first section is divided into two: first, briefly explaining the Pure Land; second, extensively explaining the Pure Land. The first text has seven points: first, pointing out the location; second, clarifying the quantity; third, revealing the country's name; fourth, clarifying the teaching master; fifth, discerning the exposition of the Dharma; sixth, inquiring into the name of the country; seventh, concluding on its being Sukhāvatī. These are the first three. "The Buddha told" means addressing words. "From here westward": "from" points to the location, indicating from this land far toward the west. "Passing a hundred thousand kotis of Buddha[-lands]" clarifies the quantity. "There is a world named Sukhāvatī" reveals the country's name. The land of Sukhāvatī is precisely the central tenet of the sūtra. He addresses the son of Śārikā to let him know, enticing sentient beings to yearn for it. Unable to narrate extensively, I shall briefly set forth seven headings: first, explaining the name; second, presenting its substance; third, discerning whether it is nominal or real; fourth, sorting out whether it is contaminated or uncontaminated; fifth, distinguishing it among the five categories of phenomena; sixth, subsuming it within the three classifications; seventh, resolving objections.

2.5

First, explaining the name: *shi* (world/loka) means destructible; *jie* (boundary/dhātu) means the delimitations of the realm, which is the land inhabited. That it is named "Sukhāvatī" (Utmost Bliss): "bliss" is the inhabitant, the feeling of pleasure associated with the sixth consciousness. *Shi* is *jie*, which is an appositional compound (karmadhāraya). "Utmost" means the feeling of supreme bliss, while "world" is insentient, which is a Dvandva compound. Presenting its substance: "Sukhāvatī" is the feeling of supreme bliss. As for "world" (*shi*), on the basis of conditioned dharmas, both sentient and insentient, being unstable and destructible, the name *shi* is established; thus it is nominally established upon form and mind. As for *jie*, its substance consists of the four dusts or five dusts; although in a holy realm there is no connotation of defilement or foulness, being of the class of sensory dusts, it is also called dust. The subtle alteration of the four marks is also named "world." Discerning nominal and real: if it is a transformed pure land, it is merely nominal, being forms produced by meditative concentration (dhyāna-samādhi); sentient beings who have not eliminated their defiled seeds cannot transform and obtain a pure land, but only alter their mind like the three transformations of lands, not violating consciousness-only. Sorting out contaminated and uncontaminated: if it is the Buddha's fundamental-substance pure land, it is solely uncontaminated; if it is the pure land transformed by reborn sentient beings and bodhisattvas, it is solely contaminated, because it is the fruit of the eighth consciousness transformed, not the cause. Distinguishing within the five categories of phenomena: "Sukhāvatī" is subsumed under mental associates; "world" is subsumed under form dharmas. Subsuming within the three classifications: "Sukhāvatī" is subsumed under the aggregate of formations; "world" is subsumed under the aggregate of form; among the twelve sense bases, "Sukhāvatī" is subsumed under the dharma base, while "world" is subsumed under the form base; among the eighteen elements, it is subsumed under the dharma element and among the six sensory objects. Resolving objections: Question: The happiness of the Buddha lands in the ten directions is all equal; why specifically point to the west and urge people to be born there? Answer: Truly because the karma of ordinary beings is heavy and they produce attachment everywhere, if one does not specifically point to one direction, they would not tie their minds in single-minded focus. Therefore the *Lotus Sūtra* states: "Sentient beings cling everywhere; I guide them so they may emerge." Furthermore, the master of the Western Pure Land is superior and his vows are powerful; specifically urging rebirth there enables one to swiftly attain holy fruit, which is why it is specifically pointed out.

2.6

The sūtra says: "In that land there is a Buddha named Amitābha, who is at present expounding the Dharma."

2.7

The Commentary says: This is the fourth, clarifying the teaching master, and the fifth, discerning the exposition of the Dharma. "Amitābha" has already been explained above, and later in the sūtra itself there is also a place where it explains it. "At present" excludes the past and future. "Expounding" means delivering, and "Dharma" refers to the method of holding fast to the name, which is the teaching Dharma. Amitābha Buddha constantly expounds the wondrous Dharma for sentient beings, progressively making them vigorous; thus his great kindness and compassion are vast and his benefiting of beings is profoundly great, manifesting the reward body of the first ground and transforming limitless capacities; hence it is said, "who is at present expounding the Dharma."

2.8

Question: "Why does he not address the bodhisattvas and only address the śrāvaka?"

2.9

Answer: "Bodhisattvas have already eradicated defiled seeds, and dwelling in the pure land they are all identical; śrāvakas have not yet removed discriminatory notions regarding the differences of defiled lands, so to cause them to give rise to yearning, he only addresses the śrāvaka."

2.10

Question: "The number of śrāvakas is vast, and those of sudden awakening are quite numerous; why does he not address the others and solely addresses the son of Śārikā?"

2.11

Answer: "Just as assigning the eldest son to head a household or entrusting a state to worthy ministers, the son of Śārikā's wisdom and eloquence are peerless; specifically addressing this one, how does that violate principle!"

2.12

The sūtra says: "Śāriputra, for what reason is that land named Sukhāvatī?"

2.13

The Commentary says: Sixth is inquiring into the name of the country. "Reason" has the sense of 'wherefore'. Earlier, he marked the name of Sukhāvatī, but has not yet displayed the characteristics of Sukhāvatī; without seeing its excellence and wondrousness, it is difficult to give rise to the mind [of aspiration]. Intending to display the pure realm, he therefore inquires into the country's name himself.

2.14

The sūtra says: "The sentient beings in that country have none of the manifold sufferings, but only receive various pleasures; therefore it is named Sukhāvatī."

2.15

The Commentary says: Seventh, concluding the establishment of the name 'Sukhāvatī'. Regarding 'sentient beings in that land': sentient beings have ten kinds of designations, and 'sentient beings' is one of those ten designations. Born transformationally from lotus flowers, they lack the suffering of birth; because the four seasons cannot change them, they lack the suffering of old age; not being subject to fragmentary limitation, they lack the suffering of illness; because their lifespans are inexhaustible, they lack the suffering of death; lacking parents, close relatives, or strangers, they lack the suffering of association with what is hated; their desires fulfilled as wished, they lack the suffering of not getting what is sought; their features upright and solemn, they lack the suffering of deficient or ugly sense faculties; furthermore, because the four seasons are uniform, they lack the sufferings of cold, heat, and the like. Therefore it says, 'the sentient beings of that land have none of the manifold sufferings'—meaning that the place is severed from the three wretched destinies, and the people are free from manifold sufferings. In contrast, in the Sahā world, with our defiled physical forms, the four serpents coil around the body and the three dragons destroy life; discordant illnesses vex us, and when our retribution is exhausted, death encroaches; what is loved is inevitably separated from us, and what is hated is never unencountered; vertically confused about the ultimate principle, horizontally we suffer entanglement in the aggregates. The manifold beings here [in Sukhāvatī] are eternally free of these. Moreover, they have accumulated and cultivated pure karma and are born in red lotuses; their bodies constantly possess the marks and signs, having eliminated the four characteristics; their emotional concerns and anxieties already severed, whom could they love or hate? Appearing in accordance with thought, there is nothing sought that is not obtained; their bodies are of the fivefold-fragrance Buddha-nature, adorned with manifold virtues. Hence it is said: 'they have none of the manifold sufferings'. Regarding 'they experience only every bliss': as soon as one returns to the Pure Land, the assembly of sages welcomes one; the lotus blossoms abruptly open and one beholds the marks and signs of the golden countenance; as a subtle breeze momentarily stirs, one hears the chiming sounds of the shaking jeweled trees; added to this, ethereal celestial clouds float beneath their supernatural feet, while their light robes soar afar to offer auspicious flowers; in the morning they pay homage to the Compassionate Countenance, receive the Dharma seal, and return to their realm; in the evening they roam the golden halls, hear jeweled verses, and practice walking meditation. Indeed, the great compassion and vows are vast, universally benefiting both the sharp and the dull: the mature lotuses are about to open to dispel remaining misfortune, while newly trained transformational beings achieve non-retrogression in practice. How could this only end gross sufferings close at hand? It also ensures that the wondrous fruit is not far away! Therefore it says: 'they experience only every bliss, and are thus named Sukhāvatī'.

2.16

Question: 'Does that land belong to the three realms or not?' Answer: 'Because there is no desire, it is not the desire realm; because it is inhabited on the ground, it is not the form realm; because there are physical forms and marks, it is not the formless realm. Internally free from defiled seeds, externally it responds as a pure realm; transcending the four currents, it surpasses the three realms. Therefore, it is not bound to the realms.'

2.17

The sūtra says: 'Furthermore, Śāriputra! The land of Sukhāvatī has seven tiers of railings, seven tiers of nets, and seven tiers of rows of trees, all surrounded completely by the four jewels'.

2.18

The Commentary says: Second, extensively explaining the Pure Land. The text is divided into two parts: first, explaining the adornments of the land; second, discerning the virtues of the Buddha's body. The first text is divided into eight parts: first, the trees adorned with the four treasures; second, the ponds adorned with manifold jewels; third, the sky filled with heavenly music; fourth, the ground spread with yellow gold; fifth, flowers raining from the high sky; sixth, the people roaming among manifold lands; seventh, the birds singing the wondrous Dharma; eighth, the wind blowing musical sounds.

2.19

The first section is divided into two parts: first, directly discerning the adornments; second, concluding the establishment of Sukhāvatī. This is the first. 'Furthermore' means again, or repeatedly. That is to say, having previously told Śāriputra that that land has none of the manifold sufferings and is called Sukhāvatī, now wishing to extensively explain the extraordinary environment and things of the Pure Land, he again addresses the son of Śāri [Śāriputra]; hence it says, 'Furthermore, Śāriputra!' Regarding 'the land of Sukhāvatī has seven tiers of railings': surrounding the jeweled trees are seven tiers of railings. The horizontal ones are called lán, the vertical ones are called dùn; they are balustrades. Adorned with manifold jewels, they encircle the clusters of flowers. Why are the tree adornments alone singled out? In that land, they are everywhere. Regarding 'seven tiers of nets': adorning and manifesting the land, they drape over and cover the groves of trees, woven from gold threads and adorned with manifold jewels. The Guan jing says: above each tree are seven tiers of nets, all made of true pearls; between each net are fifty billion wondrous flower palaces, like the palace of the Brahmā king. Heavenly boys are naturally within them, wearing mani jewels as necklaces, whose light shines for one hundred yojanas. Following what was said before, these also exist everywhere. Thus the Ruixiang jing says: immeasurable jeweled nets are all adorned and arrayed with gold threads, true pearls, and hundreds of thousands of miscellaneous, wondrous, and rare jewels; jeweled bells are suspended on all four sides around them; their luminous colors shine brilliantly, reaching the utmost of solemn beauty; when an auspicious breeze gently arises and blows through the nets, their sounds expound the voice of the Dharma, reverberating throughout the realm; ears hear and hearts rejoice, increasing happiness and bliss even more. Regarding 'seven tiers of rows of trees': seven tiers of jeweled trees are arrayed in rows throughout the realm, perpetually bearing extraordinary flowers without ever withering, with spiritual birds roosting upon them and the holy beings strolling among them. Hence it says 'seven tiers of rows of trees'. Regarding 'all... the four jewels': 'all' (jiē) means collectively (xián); they are collectively the four jewels. The four jewels are gold, silver, coral, and amber. The Ruixiang jing says: in that land there are trees of the seven jewels filling the entire world, meaning they are formed collectively by two jewels up to manifold jewels. For instance, a gold tree has silver for branches, leaves, flowers, and fruits; a silver tree has gold for branches, leaves, flowers, and fruits; up to having purple gold as the trunk, white silver as the stem, lapis lazuli as the branches, crystal as the boughs, coral as the leaves, agate as the flowers, and giant clam shell as the fruits. Those with white silver as the trunk and the rest follow this pattern; row upon row facing each other, branch upon branch reflecting each other, leaf upon leaf revealing each other, their flourishing colors luminous and radiant beyond viewing; pure breezes frequently bring forth the five musical tones, with the wondrous and sublime gōng and shāng tones naturally chiming together. Furthermore, the Guan jing says: each tree is eight thousand yojanas tall, each leaf is twenty-five yojanas in length and breadth and of different colors. Within each flower and leaf, there is the light of the seven jewels. 'Are all the four jewels' is based on this sūtra. The railings, nets, and rows of trees—these three kinds—are all formed of the four jewels. The four jewels are gold, silver, lapis lazuli, and crystal. Permeating the text above, it therefore says 'are all of the four jewels'. Regarding 'surrounded completely': the ancients offered many explanations. One says: the railings surround the jeweled trees, hence it says 'surrounded'. Another says: the railings, nets, and rows of trees surround the land, adorning it everywhere.

2.20

Question: 'Why are there seven tiers each for the railings, nets, and rows of trees, with neither more nor less?'

2.21

Answer: 'To signify that those born into that land attain the seven factors of awakening; because the seven bodily and verbal actions are free from all faults; and because they possess the seven noble riches.'

2.22

The sūtra says: 'For this reason, that land is called Sukhāvatī'.

2.23

The Commentary says: Second, concluding the establishment of Sukhāvatī.

2.24

The sūtra says: 'Furthermore, Śāriputra! The land of Sukhāvatī has ponds of the seven jewels'.

2.25

The Commentary says: Second, the ponds adorned with manifold jewels. The text is divided into seven parts: first, the depth of the ponds of the seven jewels; second, their fullness with water of eight virtues; third, golden sand forming the ground; fourth, jade masonry forming the steps; fifth, vermilion pavilions soaring into the air; sixth, jeweled lotuses covering the water; seventh, concluding the establishment of Sukhāvatī. This is the first. 'Furthermore' is explained as before. Regarding the seven jewels: first, gold. Gold has five types, of which the yellow is supreme; buried for a long time it does not perish, smelted a hundred times it does not lose weight, it does not disobey plants, and it is born to the left and right of earth; hence the character for 'gold' (金) depicts the shape of gold inside earth. Second, silver, easily understood. Third, lapis lazuli: in Sanskrit, vaiḍūrya; it has five colors, abbreviated as liúlí. Fourth, crystal: the Zhidu lun says that it comes from mountain caves, formed when ice over a thousand years turns into crystal. The pure realm has no cold or heat, and the land has no ice; how could anything transform into it? It is merely a kind of stone, not actual stone; because it is the Pure Land, it is also called phatiga [sphaṭika]. Fifth, giant clam shell: in Sanskrit, musāragalva, of alternating blue-green and white colors. Sixth, red pearls: the body of the pearl is red. Seventh, agate: in Sanskrit, aśmagarbha, translated here as 'pestle receptacle'. The discernment of the seven jewels below also follows this. Regarding 'ponds': pools and reservoirs. Adorned with jeweled necklaces, masonry lines the ponds and basins, their varied kinds of radiance naturally adorning and manifesting. The Ruiying jing says: the length, breadth, and depth of the ponds are ten yojanas up to hundreds of thousands of yojanas; on the banks of the ponds are sandalwood trees, their flowers and leaves hanging down, their fragrant scent richly perfuming.

2.26

The sūtra says: 'Filled within with water of eight virtues'.

2.27

The Commentary says: Second, their fullness with water of the eight virtues. Water of eight virtues fills the ponds; the blessings of the Pure Land are superior, and its water differs from that of the ordinary realm, possessing the extraordinary efficacy of the eight virtues and nourishing the wondrous body of the five constants. The eight virtues are: first, limpid and pure; second, cool; third, sweet and delicious; fourth, light and soft; fifth, moistening; sixth, peaceful and harmonious; seventh, eliminating hunger and thirst when drunk; eighth, nourishing the sense faculties after being drunk. The Qingjing jue jing says: the water in the ponds is shallow or deep according to one's thought, rising or falling following one's mind. The Guan jing says: the water rises and falls following the branches and leaves of the lotuses; in the sound of the flowing water, one hears the Three Jewels, emptiness, non-self, and the sounds of the various pāramitās.

2.28

The sūtra says: 'The beds of the ponds are spread purely with golden sand'.

2.29

The Commentary says: Third, golden sand forming the ground. Green waters and golden sand reflect and reveal each other layer upon layer. The Wuliangshou jing says: reflecting and matching each other, gold ponds with white silver sand, and so forth.

2.30

The sūtra says: 'On the four sides are stepped walkways, composed of gold, silver, lapis lazuli, and crystal'.

2.31

The Commentary says: Fourth, jade masonry forming the steps. 'Sides' refers to the surrounding four banks. 'Steps' means masonry; 'walkways' means paths, the paths ascending the steps. Gold, silver, lapis lazuli, and crystal are explained as above. 'Composed of' means formed jointly of the four jewels.

2.32

The sūtra says: 'Above are pavilions, also adorned with gold, silver, lapis lazuli, crystal, giant clam shell, red pearls, and agate'.

2.33

The Commentary says: Fifth, vermilion pavilions soaring into the air. Regarding 'above are pavilions': pavilions arise above the ponds of the seven jewels, competing with the sky. 'Also with' means that the pavilions soaring into the air above the ponds of the seven jewels are likewise formed of jewels; hence it says 'also'. Gold, silver, lapis lazuli, crystal, giant clam shell, red pearls, and agate—the seven jewels are explained as above. 'Adorned with' means embellished with solemn beauty. The Wuliangshou lun says: 'They serve as adornments for the ground.' The Guan jing says: everywhere there are pavilions of manifold jewels adorning the ponds above. From time to time one roams and enjoys them, repeatedly ascending them to gaze across the Pure Land, gladdening the mind and thoughts.

2.34

The sūtra says: 'The lotus flowers in the ponds are as large as carriage wheels'.

2.35

The Commentary says: Sixth, jeweled lotuses covering the water. This text is divided into four parts: first, revealing the name of the flowers; second, discerning their shape and size; third, explaining their colors; fourth, clarifying their fragrance and purity. These are the first two passages. 'Lotus' is the fruit of the water lily; a beautiful blossom is called a 'flower'; being large and round, their shape is like a carriage wheel. The Guan jing and Pingdeng jue jing say: the large ones are twenty li up to six million li. However, their size is not fixed; here it is spoken in terms of the smaller ones.

2.36

The sūtra says: 'Blue-colored of blue light, yellow-colored of yellow light, red-colored of red light, white-colored of white light, subtle, wondrous, fragrant, and pure'.

2.37

The Commentary says: These are the latter two passages: third, the colors; fourth, the fragrance and purity. The four colors each have their distinct light. 'Light' refers to radiance, each different. 'Subtle and wondrous' means profound, fine, and extraordinary. 'Fragrant' refers to fragrance; 'pure' means that their substance is free of dust and defilement. Hence it says 'subtle, wondrous, fragrant, and pure'. The Qingjing jing says: each flower and leaf takes on the color of a different jewel. Why are only blue light and the others mentioned? The sūtra speaks in terms of the pure colors.

2.38

Question: 'Why are there only four colors?'

2.39

Answer: 'To signify that the four colors are real and not fictitious, signifying that those born into and dwelling in the Pure Land have minds without flattery or crookedness, words without falsehood, and realize the four nirvāṇas and attain the four wisdoms.'

2.40

The sūtra says: 'Śāriputra, the land of Sukhāvatī is accomplished with such qualities and adornments.'

2.41

The Praise says: The seventh [section] concludes the accomplishment of Sukhāvatī; this is easy to understand.

2.42

The sūtra says: 'Moreover, Śāriputra, in that Buddha-land heavenly music is constantly played.'

2.43

The Praise says: The third [feature is that] the sky is filled with heavenly music. Music is played in the air, its sounds proclaiming the voice of Dharma; when the people of that land hear it, all give rise to wholesome thoughts. The Contemplation Sūtra says: 'Innumerable musical instruments hang suspended in empty space, playing by themselves without being struck; whether in the groves or on the banners, musical instruments are hung everywhere, all harmoniously playing of themselves. In accordance with the intentions of sentient beings, they all play the sounds of the Dharma; humans and devas who hear them all generate the resolve for the Way, some singing of the six perfections, and some praising the three vehicles.'

2.44

The sūtra says: 'The ground is made of yellow gold.'

2.45

The Praise says: The fourth [feature is that] the ground is spread with yellow gold. Because their minds are free from defiled seeds, the ground manifests as yellow gold, naturally soft and yielding, rising and falling in accordance with one's steps. The Contemplation Sūtra says: 'Its ground is like the sun-palace suspended in empty space; the ground is soft, dipping down as one sets foot on it and rising back up as one lifts a foot.' Furthermore, that land has no Mount Sumeru or other mountains. The Auspicious Signs Sūtra also says: 'In that Buddha-land, the ground is naturally composed of the seven jewels; it is immeasurably extraordinary, exquisite, and fine, surpassing all worlds throughout the ten directions.' That here only gold is mentioned is also an abbreviation of the text. Furthermore, exquisite robes of various jewels cover the ground everywhere; all humans and devas walk upon them, and various adornments display its extraordinary magnificence.

2.46

The sūtra says: 'In the six periods of the day and night it rains māndārava flowers.'

2.47

The Praise says: The fifth [feature is that] flowers rain through the vast skies. As for 'the six periods of the day and night', day and night each have six periods, making twelve periods in all.

2.48

Question: 'The Western Pure Land's realm is supreme and its ground is extraordinary; its people are utterly free from ignorance, and the land has no dusk or dawn. Why does it speak of day and night?'

2.49

Answer: 'The opening of flowers at the golden shores where beings are born by transformation provides the feeling of daybreak; the roosting of birds in the jasper groves provides the bodhisattvas with the appearance of dusk. It is not like this world where darkness and light are distinctly separated.'

2.50

'And' (而) is an auxiliary particle. 'Raining' refers to drifting and falling from empty space. 'Māndārava flowers' is Sanskrit; here it means 'flowers that delight the mind'. With their brilliant purity and extraordinary fragrance, those who smell them and see them find body and mind joyful and pleased, growing in their inclination for the Way. When withered flowers are blown away by the wind, the ground opens to receive them, and fresh flowers rain down anew to adorn the golden ground. The Lotus Sūtra says: 'Fragrant breezes blow away the withered flowers, and fresh, beautiful ones rain down again.' Flowers have four virtues: first, they adorn and purify the land, representing that those born in that land adorn their bodies with wholesome dharmas; second, they bloom to reveal the calyx, representing the true Dharma that surpasses the two vehicles; third, flowers precede the fruit, representing that for those born in that land, cause precedes effect; fourth, their fragrance wafts afar and makes those who smell it rejoice, representing that the virtuous deeds of those born in that realm are fragrant and their names resound throughout the ten directions. Therefore it rains flowers.

2.51

Question: 'What does the raining of white flowers in the Pure Land represent?'

2.52

Answer: 'It represents that rebirth in the Pure Land is solely due to white (pure) karma.'

2.53

Those who claim they are 'red round flowers' do not properly understand the principle. The Lotus Sūtra speaks of 'only white lotus flowers', 'emitting white curled hair-light', 'drawn by white oxen', and 'holding white fly-whisks in hand', representing that white is the basis of all colors and that the One Vehicle is the source of all dharmas. If one says they are 'red and round', this is inadmissible.

2.54

The sūtra says: 'Sentient beings of that land regularly at clear dawn each fill their robes with many wondrous flowers and make offerings to one hundred billion buddhas of other regions.'

2.55

The Praise says: The sixth [feature is that] the people travel to various lands. The text is divided into three parts: first, taking flowers to make offerings to buddhas; second, returning to their own land to practice walking meditation; third, concluding the accomplishment of Sukhāvatī. This is the first, and the sūtra text is easily understood. 'Each fill their robes' refers to the lapels or hems of their robes. 'Fill with many wondrous flowers' is easy to understand. As for 'offerings', to present material goods and practice [respect] is called 'making offerings' (gōng); to sustain someone is called 'support' (yǎng); hence it is called 'making offerings' (gōngyǎng). 'Other regions' refers to the one hundred billion buddhas, indicating the number of buddhas to whom offerings are made. According to various sūtras, they mount palaces made of the seven jewels or white jeweled lotus flowers, and relying on the Buddha's spiritual power they soar into empty space, going to those worlds of the ten directions. Taking various wondrous flowers and various rare items, they make offerings as they wish, hear the wondrous Dharma, receive predictions [of buddhahood], and so forth.

2.56

The sūtra says: 'And by mealtime they return to their own land, eat their meal, and practice walking meditation.'

2.57

The Praise says: The second [part is] returning to their own land to practice walking meditation. By mealtime they return to their own land, and having finished their meal, they practice walking meditation. Walking meditation may be encircling the jeweled palaces or encircling the jasper groves, going and coming like the warp threads (jīng) of silk passing back and forth, hence called 'walking meditation' (jīngxíng). Their feet tread upon the jeweled ground and their mouths recite the golden sūtras (jīng); hence it is called jīngxíng. The Auspicious Signs Sūtra says: 'When those who have been reborn desire to eat, responsive vessels made of the seven jewels naturally appear before them; various almsbowls arrive as they wish, and food and drink of a hundred flavors are naturally filled to the brim. Although there is such food, in truth there is no eater; merely seeing its color and smelling its fragrance they take it as food, naturally satisfied, with body and mind soft and pliable, without attachment to flavors. When the matter is ended, it dissolves away, and when the time arrives, it appears again.' The expanded sūtra speaks of eating; how could this be contradictory? That refers to the meal shown by manifestation, so what fault is there?

2.58

Question: 'The people of the West are superior and naturally possess bodily radiance. Since there is no light of the sun or moon, how do they distinguish the time of the midday meal?'

2.59

Answer: 'Golden bells vibrate on their own, and jade chimes sound, and the holy assembly gathers like clouds, naturally attending the assembly.'

2.60

Question: 'What is called "food" has the meaning of providing nourishment. What kind of food is there in the Pure Land?'

2.61

Answer: 'In terms of the Pure Land of True Retribution, the joy of dhyāna is their nourishment; in terms of the manifested Pure Land, provisional food sustains the body.'

2.62

The sūtra says: 'Śāriputra, the land of Sukhāvatī is accomplished with such qualities and adornments.'

2.63

The Praise says: The third [part] concludes the accomplishment of Sukhāvatī.

2.64

The sūtra says: 'Furthermore, Śāriputra, in that land there are constantly various extraordinary and wondrous birds of variegated colors.'

2.65

The Praise says: The seventh [feature is that] birds chant the wondrous Dharma. The text is divided into two parts: first, describing the spiritual birds; second, dispelling doubt and attachment. The first text has five parts: first, describing the spiritual birds in general; second, distinguishing their names; third, transmitting harmonious and elegant melodies; fourth, explaining and displaying the sounds of Dharma; fifth, hearing them and giving rise to wholesome thoughts. This is the first. 'Furthermore' means repeated again; 'next' means investigating and inquiring successively back and forth, hence 'furthermore'. 'That land' is the Western realm; 'constantly' means perpetually. 'Various' means not merely one, hence 'various'. 'Extraordinary' means rare. 'Wondrous' means exquisitely fine and rare. 'Variegated colors' means their plumage colors differ.

2.66

Question: 'The Pure Land is exquisite and supreme, having not even ordinary people. Why are birds born in that land?'

2.67

Answer: 'Amitābha transforms them so that there are spiritual birds, praising and benefiting with the sound of Dharma and adorning the realm. Therefore the sūtra below says: "Created by transformation because he wished to cause the sound of Dharma to be widely proclaimed."'

2.68

The sūtra says: 'White cranes, peacocks, parrots, śāris, kalaviṅkas, and jīvaṃjīvaka birds.'

2.69

The Praise says: The second [part] lists their names individually. As for white cranes, cinnabar red forms their crown and frost-white snow forms their feathers; when they cry, their call resounds through the nine marshes, and when they dance, they gracefully harmonize with the eight seasons; being completely different from ordinary birds, they are called white cranes. As for peacocks, they are naturally born spiritual birds, far removed from ordinary fowl; on their heads they wear green crests and their bodies are adorned with multiple colors; hence they are called peacocks. As for parrots, their feathers are adorned like jade and their beaks are decorated with vermilion red; their wings are light and agile so they can fly, and their tongues are slender and long so they can speak; hence they are called parrots. 'Śāri' is Sanskrit, and here means the egret bird (qiūlù); they are young and agile, agile and intelligent, able to fly ten thousand miles on their necks, and adding wondrously to thousands of melodies. As for 'kalaviṅka', here it means 'bird of wondrous voice'; its sound is melodious and exquisite and its body is extraordinary; those who hear it listen closely and devote their hearts, and those who see it are delighted in spirit and pleased in thought; it is the bird of wondrous voice. As for 'jīvaṃjīvaka' (sharing life), it is also called mìngmìng; with beautiful voices they proclaim the Dharma, with swift wings they fly lightly, possessing human faces and bird bodies, with two heads on one body; hence they are called 'sharing life'.

2.70

The sūtra says: 'In the six periods of the day and night, all these birds produce harmonious and elegant sounds.'

2.71

The Praise says: The third [part] is transmitting harmonious and elegant melodies. 'The six periods of the day and night' means day and night each have six periods, making twelve periods in all. 'Produce harmonious and elegant sounds': 'harmonious' means soft and gentle; 'elegant' means fine melodies. The spiritual birds of the West are unlike ordinary birds; their melodies are soft and gentle, and their words are elegant and wondrous; hence it is said that they 'produce harmonious and elegant sounds.'

2.72

The sūtra says: 'Those sounds proclaim and broadcast such teachings as the five roots, the five powers, the seven limbs of awakening, and the eightfold noble path.'

2.73

The Praise says: The fourth [part] is explaining and displaying the sounds of Dharma. As for 'proclaim and broadcast' (yǎnchàng), 'yǎn' has the appearance of water flowing without interruption, and 'chàng' means to proclaim. As for 'the five roots and so forth', these are the thirty-seven factors of awakening; in the sūtra, the four bases of mindfulness, the four right exertions, and the four bases of spiritual power are omitted; below it has the word 'such' (děng), which includes these three stages. Now to briefly explain these teachings into seven stages: First, the four bases of mindfulness, namely body, feelings, mind, and dharmas, having wisdom as their substance; it means that by the power of mindfulness, wisdom abides upon its object. Second, the four right abandonings, namely abandoning through restraint, abandoning through severance, abandoning through protection, and abandoning through cultivation, having vigor as their substance, because the operation of vigor is capable of cultivating abandonment. Third, the four bases of spiritual power, namely desire, vigor, mind, and contemplation, having samādhi as their substance, because one cultivates samādhi for the sake of these four kinds. Fourth, the five roots, namely faith, vigor, mindfulness, samādhi, and wisdom, having their names as their five substances, because they give rise to the wholesome. Fifth, the five powers: their substance is simply the five roots, but because they are difficult to subdue, they are established separately from the roots. Sixth, the seven limbs of awakening, namely the awakening limbs of investigation of dharmas, vigor, joy, mindfulness, samādhi, equanimity, and pliancy. Three belong to specific mental factors: investigation of dharmas, mindfulness, and samādhi; three belong to wholesome mental factors: vigor, equanimity, and pliancy; one belongs to universal mental factors, namely joy. Seventh, the eightfold noble path, namely right view, right thought, right speech, right action, right samādhi, right livelihood, right mindfulness, and right vigor. Right thought has wisdom as its nature, being capable of producing speech and being present even in buddhas. Right speech and right action take bodily and verbal action produced by non-anger and non-delusion as their substance; that produced by non-greed is called right livelihood; being free from the five kinds of wrong livelihood, both take non-manifest form and volition as their substance; the rest are as their names imply. Combining these thirty-seven kinds, their substances are nine: first, wisdom; second, vigor; third, samādhi; fourth, faith; fifth, mindfulness; sixth, joy; seventh, equanimity; eighth, pliancy; ninth, non-manifest form. There is one universal mental factor: joy; three specific mental factors: mindfulness, samādhi, and wisdom; four wholesome mental factors: faith, vigor, equanimity, and pliancy; and one material dharma: non-manifest form. What is cultivated for bodhi is different from that of the śrāvakas, so the factors of awakening are called the bodhisattva teachings. As for 'such teachings', above it includes the roots, powers, limbs of awakening, and path, and below it includes mindfulness, right abandonings, and bases of spiritual power; hence it says 'such teachings'. Or it may be that 'such' refers to teachings such as the six perfections and myriad practices; otherwise, why would the remaining teachings not be proclaimed?

2.74

The sūtra says: 'When the sentient beings of that land have heard these sounds, they all practice recollection of the Buddha, recollection of the Dharma, and recollection of the Saṅgha.'

2.75

Praise: Fifth, upon hearing, generating good thoughts and recollecting the Three Jewels. The meaning of 'Buddha' is as explained above. 'Dharma' is in Sanskrit dharma, here translated as 'teaching' (fa); dharma means upholding and grasping an understanding of things, which refers to the four truths, the twelve links of dependent origination, and the six perfections. 'Saṅgha' is in Sanskrit saṅgha, here called 'assembly' (zhong), meaning harmonious union: bodily harmony in dwelling together, verbal harmony without dispute, mental harmony without discord, moral harmony in common practice, doctrinal harmony in shared views, and material harmony in equal distribution. Possessing these six harmonies, it is called a 'saṅgha'. Because all are worthy of reverence, they are called the 'Three Jewels'. The birds transmit the wondrous Dharma, and people arouse supreme aspirations, recollecting the fragrant names of the Three Jewels and dissolving the obstructive burdens of a hundred lifetimes.

2.76

Question: 'The categories of the Dharma proclaimed by the marvelous birds are quite numerous; why are the names recollected by the assembly so wonderfully few?'

2.77

Answer: 'The birds' transmission of the extensive Dharma manifests the inexhaustibility of verbal exposition; the humans' recollection of the three names binds together all goods so that none are omitted.'

2.78

The sūtra says: 'Śāriputra, do not say that these birds are genuinely born as the retribution of sins.'

2.79

Praise: Second, removing doubt and clinging. The text is divided into five parts: 1. Negating that they are real retributions; 2. Inquiring into the reason; 3. Answering that there are no names of the three destinies; 4. Explaining that there are no words for the evil paths; 5. Directly determining the nature of their illusory manifestation. This is the first. 'You' (ru) is used because he is addressing a disciple. 'Do not' (wu) means 'by no means' (mo); by no means say that these marvelous birds and the like are genuinely born of sinful retribution and bad karma. Hearing of marvelous birds, it was feared that lingering doubts might arise, suspecting that the evil conditions of the Pure Land had not yet ceased, causing the whole assembly to fail to produce supreme intentions; therefore it is negated, saying: 'Do not say that these birds are genuinely born as the retribution of sins.'

2.80

The sūtra says: 'Why is this?'

2.81

Praise: Second, inquiring into the reason. 'Why is this' means: by what reason are they not real retributions? 'Reason' means what is meant by it.

2.82

The sūtra says: 'In that Buddha's land there are no three evil destinies.'

2.83

Praise: Third, answering that there are no names of the three evils. The 'three evil destinies' are hells, hungry ghosts, and animals. 'Hell' is in Sanskrit Naraka, here translated as 'vessel of suffering', the container-vessel in which sentient beings undergoing suffering reside. 'Hungry ghosts' have many terrors and endure hunger and emptiness for a long time; hence they are called hungry ghosts. 'Animal' (xusheng) has the phonetics ren-liu fan or xi-liu fan; it is because they are raised (xu) by humans. Alternatively, they are called tiryak (pangsheng, 'creatures that move laterally'), because they create karma crookedly and thus receive retribution crookedly as well. Taking this opportunity to distinguish the six destinies entails extensive chapter headings, as explained elsewhere.

2.84

Question: 'What is the reason why the evil paths are completely absent?'

2.85

Answer: 'Those born and residing in the Pure Land have deep conditions of good karma; they forever eliminate bodies of different species and are all an assembly of shared birth. Even an exalted realm such as a heavenly palace still requires the summon of good karma; in the extraordinary realm of Sukhāvatī, how could there be an evil cause capable of going there? Moreover, that Honoured One made the vow: "If, when I attain Buddhahood, there are three evil destinies in my land, may I not attain correct enlightenment." Thus we know they do not exist.'

2.86

The sūtra says: 'Śāriputra, in that Buddha's land there is not even the name of the three evil destinies, how much less could there be their reality!'

2.87

Praise: Fourth, explaining that there are no names for the evil paths. Even their names do not exist, how much less could there be the actual substance of avian species!

2.88

The sūtra says: 'All these birds are created by Amitābha Buddha through manifestation because he wishes to cause the sound of the Dharma to circulate widely.'

2.89

Praise: Fifth, directly determining the nature of their illusory manifestation. Originally, the members of the assembly each had doubts in their minds: since they are not bodies of real retribution, why do these exist? This passage of the sūtra is cited to answer it.

2.90

Question: 'Amitābha's spiritual power extensively manifests Buddha bodies; beholding his marks and signs, one generates the resolve, and hearing the Brahma-sound, one awakens to the path. Why does he create various kinds of birds to reveal and propagate the doctrinal teachings?'

2.91

Answer: 'To manifest a body as a Buddha is not yet extraordinary, but manifesting marvelous birds causes one to feel they are rare to encounter, bringing forth the supreme thought of their being difficult to meet, and generating extraordinary faith. Manifesting in many ways, what difficulty could there be? Moreover, manifesting bodies in accordance with each category of being is spoken of everywhere; the jeweled forests and jeweled nets all proclaim the sounds of the Dharma, and the flowing streams and clear breezes all discourse on the true teaching. For this reason, he manifests marvelous birds!'

2.92

The sūtra says: 'Śāriputra, in that Buddha's land, a gentle breeze blows, moving the rows of jeweled trees and jeweled nets, producing subtle and wondrous sounds, like a hundred thousand kinds of music playing together at the same time.'

2.93

Praise: Eighth, the musical sounds blown by the wind. The text is divided into four parts: 1. The wind stirring the jeweled trees; 2. The sounds resembling musical tones; 3. Good thoughts arising upon hearing them; 4. Concluding the adornment. These are the first two passages. 'Gentle breeze' means a delicate wind, not a sudden violent gale; when blowing upon the trees and nets, it immediately brings forth subtle and wondrous melodic sounds. 'Like' (pi ru): pi means comparing, and ru means resembling; it compares it to a hundred thousand kinds of music being played together at the same time. The delicate wind rises gently and blows upon the trees and nets; the melodies pervade the ten directions, elegant and wondrous, instantly matching an ensemble of music; therefore it says: "like a hundred thousand kinds of music playing together at the same time."'

2.94

The sūtra says: 'Those who hear these sounds all naturally give rise to minds of recollecting the Buddha, recollecting the Dharma, and recollecting the Saṅgha.'

2.95

Praise: Third, good thoughts arising upon hearing. 'Naturally' (ziran): habitual spontaneity is called natural; it does not mean without causes and conditions. 'Giving rise to minds of recollecting the Buddha, recollecting the Dharma, and recollecting the Saṅgha': the names of the Three Jewels are as explained before. There are three kinds of recollection of the Buddha: 1. Mental recollection, binding mindfulness within the mind; 2. Low-voiced recollection, so that one's own ears hear it; 3. Loud recollection, which has ten kinds of merit: first, it can dispel sleepiness; second, the heavenly Māra is terrified; third, the sound pervades the ten directions; fourth, suffering in the three wretched destinies ceases; fifth, external sounds do not enter; sixth, the mind is not scattered; seventh, courageous vigor; eighth, all Buddhas rejoice; ninth, samādhi becomes manifest; tenth, rebirth in the Pure Land. One should make a fourfold analysis: 1. Mental recollection without verbal recitation; 2. Verbal recitation without mental recollection; 3. Both mental recollection and verbal recitation; 4. Neither mental recollection nor verbal recitation. Among these four possibilities, the first and third apply. The Ruixiang jing says: 'A clear breeze gently rises, neither cold nor hot, blowing upon the nets and jeweled trees, proclaiming the supreme, subtle, and wondrous sound of the Dharma; those who hear it do not give rise to defilements, and naturally experience joy as if attaining samādhi.'

2.96

The sūtra says: 'Śāriputra, that Buddha's land has achieved such merits and adornments.'

2.97

Praise: Fourth, concluding the adornments of Sukhāvatī. This is easy to understand!

2.98

The sūtra says: 'Śāriputra, what do you think? Why is that Buddha named Amitābha?'

2.99

Praise: Below is the second, distinguishing the merits of the Buddha's body. The text is divided into two parts: first, clarifying the merits of the transforming host; second, distinguishing the merits of the listening assembly. The first text is divided into three: 1. Inquiring into the Buddha's name; 2. Directly determining the acquisition of the name; 3. Clarifying the number of kalpas since his attainment of Buddhahood. This is the first text, where the Buddha inquires himself.

2.100

The sūtra says: 'Śāriputra, that Buddha's light is immeasurable, illuminating the lands of the ten directions without any obstruction; therefore he is named Amitābha.'

2.101

Praise: Second, directly determining the acquisition of the name. There are two meanings: 1. Acquiring the name in terms of light; 2. Acquiring the name in terms of life-span. This is the former. Light is of two kinds: 1. Inner light, namely wisdom inwardly illuminating the principle; 2. Outer light, namely the bodily light outwardly illuminating. This refers to the bodily light. It is an adamantine, indestructible body, a body of unimpeded liberation, like pure lapis lazuli transparent inside and out; the objects and environments of that realm all appear within the light. Folded, it is only one fathom; extended, it amounts to immeasurability. The Amitāyus Sūtra says: 'His body has much light, up to immeasurable light and so forth; sentient beings who encounter that light have their three defilements eradicated. If those in the three wretched destinies see the light, their suffering ceases, and after their lives end, all attain liberation.' The Dazhidulun says: 'The bodhisattvas of Amitābha's land have a constant bodily light illuminating one hundred thousand yojanas; the Buddha's light pervasively illuminates the worlds of the ten directions.' Furthermore, the Guan jing says: 'That Buddha's body is like the Jāmbūnada gold of a hundred thousand kotis of Yāma heavens; his body is sixty thousand kotis of nayutas of Ganges sands of yojanas. The white curl between his eyebrows coils to the right like five Mount Sumerus; the Buddha's eyes are as clear and distinct as the waters of the four great oceans; the pores of his body emit light like Mount Sumeru; that Buddha's nimbus is like a hundred kotis of three-thousand-great-thousand worlds, and within the nimbus are five million kotis of nayutas of Ganges sands of manifested Buddhas, each manifested Buddha also having an assembly of countless manifested bodhisattvas as attendants. That Buddha possesses eighty-four thousand marks; each mark has eighty-four thousand secondary characteristics; each secondary characteristic has eighty-four thousand rays of light, pervasively illuminating the immeasurable worlds of the ten directions.' Possessing this light, he is therefore named Amitābha.

First 101 of 140 passages. Read on

Linked texts (1)

阿彌陀經通贊疏 — Classical Chinese