阿彌陀經通贊疏 3

English (machine translation) 3

Language: English

3.1

Composed by the Śramaṇa Kuiji of Great Ci'en Monastery

The sūtra states: 'Śāriputra, if there is a good man or good woman who hears spoken of Amitābha Buddha and holds fast to his name, whether for one day, two days, three days, four days, five days, six days, or seven days, whole-heartedly and without distraction—'

3.3

The commentary states: The second [section] explains the many causes. 'Good man' in Sanskrit is upāsaka, rendered here as 'near-serving man'; -aka indicates masculine gender, because by firmly upholding the five precepts he is qualified to draw near and serve the assembly of bhikṣus. 'Good woman' is upāsikā; -ikā indicates feminine gender, because she also upholds the five precepts and is qualified to serve the bhikṣuṇīs. This is because in the Western region [Sanskrit] distinguishes masculine and feminine genders. 'Hearing spoken of Amitābha Buddha' means hearing about the matter of rebirth in the teaching of this Amitābha from a good spiritual friend, or investigating it oneself. 'Holding fast to the Buddha's name for one day up to seven days whole-heartedly': with no further interruption, it is therefore called 'whole-heartedly'. 'Without distraction' means concentrated and unscattered.

3.4

Question: 'The Treatise on the Pure Land says: Women and those with defective sense faculties, and the lineage of the two vehicles, are not born there. How does this not contradict it?'

3.5

Answer: 'Suppose a woman recollects the Buddha with ultimate intention and exclusive focus; when life ends and she is about to be born, she transforms into a man and is immediately born in the Pure Land—what could be objectionable about this? It is the same for those with defective faculties. The Mañjuśrī-Prajñā Sūtra says: If a person wishes to be born in a present, pure, and wondrous land of another direction, they should follow that land's Buddha's name, recite it whole-heartedly, and vow to be reborn; they will certainly attain rebirth. The Contemplation of the Buddha Samādhi Sūtra says: To accomplish this samādhi of recollecting the Buddha, there are five causal conditions: 1. upholding the precepts without violation; 2. not giving rise to wrong views; 3. not generating flattery or pride; 4. being free of anger and jealousy; 5. being vigorous and diligent. The Drum Sound Sūtra says: Causing one to recite that Buddha's name, bowing six times a day for seven days and seven nights. The Sūtra of the Wise and the Foolish says: Upholding precepts and focusing on recollection for seven days, one will also attain rebirth. The Equal Enlightenment Sūtra and the Larger Amitābha Sūtra both speak of the three grades attaining rebirth, as expounded in those texts.'

3.6

The sūtra states: '—when this person approaches the end of life, Amitābha Buddha and all the holy assembly will appear before them.'

3.7

The commentary states: The third [section is] the holy assembly coming to welcome. 'This person' refers to the practitioner who has recollected the Buddha for seven days. 'When approaching the end of life' means that when the lifespan of this single retribution is about to end, that Buddha and all the holy assembly—that is, the bodhisattvas, śrāvakas, and others of that land—manifest their forms before the practitioner who cultivates recollection of the Buddha, just as Chan Master Zhen of the Liang dynasty saw a silver terrace, or seeing a transformed Buddha coming to welcome them.

3.8

The sūtra states: 'When this person passes away, their mind is not inverted, and they immediately attain rebirth in Amitābha Buddha's land of Sukhāvatī.'

3.9

The commentary states: The fourth [section is] sentient beings being reborn. 'Not inverted' means that right mindfulness does not waver; they immediately attain rebirth in that land, being miraculously born from a lotus with an upright and handsome appearance like the bodhisattvas; with minds non-inverted and thoughts in right cultivation, they immediately depart the defiled realm and are suddenly born into the Pure Land; hence it says 'they immediately attain rebirth.'

3.10

Question: 'Sentient beings have immeasurable evil karma; how does recollecting the Buddha eradicate karmic hindrances and immediately attain rebirth in the Pure Land?'

3.11

Answer: "The Shiyi lun states that there are three points on account of which it can overcome evil karma: First, it lies in the mind, because committing misdeeds is done with a false and deluded mind, whereas recollecting the Buddha is done with a true and real mind; how could it be impermissible to dispel falsehood with truth, just as a thousand years of darkness cannot resist the light of the morning sun? Second, it lies in the object, meaning that committing misdeeds is conditioned upon inverted objects, whereas recollecting the Buddha is conditioned upon supreme and wondrous merit; how could it be impermissible to dismiss fraud with reality? Third, it lies in purity, meaning that committing misdeeds is an impure intention, whereas recollecting the Buddha is a pure mind; how could the impure and inferior ever compare to the pure and superior? It is like a youth brandishing a knife being able to sever a rope a thousand fathoms long, or a single spark of fire being able to burn ten thousand bundles of firewood. Furthermore, the Guan jing states: 'In thought after thought, it eradicates the sins of eighty koṭis of kalpas of birth and death.' Once sinful karma has been eradicated, what doubt can there be regarding obtaining rebirth? In the Western Regions, when people are about to die, they are all led forward with banners and images, and their relatives and spiritual friends assist them in recollecting Amitābha to make them generate the intention for rebirth; this is this teaching. Furthermore, the Avataṃsaka states: 'When someone is about to pass away, cause them to recollect and envision seeing the Tathāgata, and at the end of life they will obtain rebirth in a pure land.' Seeing someone whose life is about to end, one encourages them to recite the Buddha's name and also displays a venerable image to cause them to gaze with reverence, causing them to generate wholesome thoughts, whereupon they immediately obtain rebirth."

3.12

Question: "If performing good deeds at the end of life immediately brings rebirth, why rely on cultivating various supreme karmas beforehand?"

3.13

Answer: "The longevity or early death, the brevity or length of a human life, is difficult to fathom: either one falls into a coma due to illness, or suddenly passes away before one's time. Lacking good deeds done during one's lifetime, it is difficult to escape calamity in future lives; creating wholesome conditions beforehand is done to guard against such a failing."

3.14

Question: "Does a person reborn [there] have an intermediate existence (antarābhava) or not?"

3.15

Answer: "In the Qunyi lun there are two masters' positions: One master says that the extremely good and extremely evil have no intermediate existence. The second is that without distinguishing good or evil, whoever relinquishes retribution and takes rebirth has an intermediate existence, because of transmitting consciousness; except for changing bodies in the present life, where there is no intermediate existence. Since the Pure Land is the extremely good, an intermediate existence definitely exists, and the position that it exists is correct."

3.16

The sūtra states: "Śāriputra, seeing this benefit, therefore I speak these words: if there are sentient beings who hear this discourse, they should make the vow to be born in that land."

3.17

Commentary: Fifth, the conclusion encouraging rebirth. 'Seeing this benefit': 'I' is the World-Honoured One referring to himself; 'seeing this benefit' means seeing this extraordinary and supreme benefit, and therefore he encourages birth in that land.

3.18

The sūtra states: "Śāriputra, just as I now praise the inconceivable merits of Amitābha Buddha..."

3.19

Commentary: Third, the confirmation by the Buddhas. The text is divided into three parts: first, stating the praise of oneself; second, citing the confirmation of other Buddhas; third, explaining the title of the sūtra. This is the first. 'Just as I now' refers to himself, because that Buddha's merits cannot be conceived by the mind or discussed in words.

3.20

The sūtra states: "...in the eastern direction there are also Akṣobhya Buddha, Merudhvaja Buddha, Mahāmeru Buddha, Meruprabhāsa Buddha, Mañjughoṣa Buddha..."

3.21

Commentary: Second, citing the confirmation of other Buddhas. The Chengzan jingtu jing mentions the Buddhas of the ten directions; here six directions are briefly cited, forming six sections. Taking up the eastern direction first, each direction has five sections: 1. indicating the land; 2. listing the Buddha names; 3. distinguishing their number; 4. clarifying the signs of confirmation; 5. citing the words of confirmation. Now the first two sections are recited together. 'The eastern direction' indicates the land; 'there are also Akṣobhya' and so forth lists the Buddha names. Citing the eastern direction first is because in the Western Regions the east is regarded as supreme, which is why it is cited first. 'Akṣobhya' is Sanskrit; here it means 'unshakeable,' because he is not shaken by the afflictions, the four māras, adversity, prosperity, and so forth. 'Merudhvaja' means that the golden countenance of the venerable form is like Meru. 'Mahāmeru' means that all the marks are exceedingly vast like the king of great mountains. 'Meruprabhāsa' means that the light of his body is as great as the king of mountains. 'Mañjughoṣa' means that his voice is wondrous, clear, resonant, and heard from afar.

3.22

The sūtra states: "...and Buddhas as numerous as the sands of the Gaṅgā like these, each in his own land, extending the broad and long tongue mark, covering all over the trichiliocosm..."

3.23

Commentary: Third, distinguishing the number, and fourth, clarifying the signs of confirmation. 'Buddhas as numerous as the sands of the Gaṅgā like these' distinguishes the number. 'Each in his own land' distinguishes and clarifies the signs of confirmation. The number of Buddhas like these is comparable to the sands of the river and cannot be listed in full, hence it says 'and... like these.' As for the number of the Gaṅgā, in Sanskrit it is Gaṅgā, corrupted and abbreviated as Henghe; it is the name of a river goddess, and the river is named after her. The pronunciation of jing is qi-ling fan in the departing tone. Sūtras use the sands of this river as a metaphor. From the Anavatapta Lake four great rivers flow out, and this river is one of them. It has five points: 1. because of the abundance of sand; 2. because people in the world regard it as auspicious water, in which washing eradicates sins and throwing oneself to death brings rebirth in heaven; 3. although kalpas are destroyed, its name always remains; 4. the Buddha often proclaimed the wondrous Dharma near it; 5. it is familiar to everyone; therefore, it is often used as a metaphor. Furthermore, it takes the river of forty square li where it first emerges from the mouth of the lake as the metaphor. Clarifying the signs of confirmation: 'the Buddhas each in his own land extending the broad and long tongue mark' means each extends the mark of the tongue in his own land. As for the 'trichiliocosm,' according to the Da zhidu lun: one thousand Mount Merus, one thousand suns and moons, one thousand sets of four continents, and one thousand Brahmā Kings constitute a small chiliocosm; taking the small chiliocosm as one unit up to a thousand is called a great chiliocosm, hence it is called three thousand [fold], and being neither small nor medium it is called a great chiliocosm. The Abhidharmakośa states: the small chiliocosm reaches up to the First Dhyāna, the medium chiliocosm reaches up to the Second Dhyāna, and the great chiliocosm reaches up to the Third Dhyāna; they share a single cycle of formation and destruction all across, hence it is said to cover all over, and so it says 'covering all over the trichiliocosm.' This expresses that through countless kalpas the mouth has been free from the four faults, thereby inducing this tongue mark. To confirm a small matter, it covers the face up to the hairline; now, confirming a great matter, it extends to the three thousand [worlds]. Now, teaching that the cause is subtle yet the fruit is supreme, he feared sentient beings might doubt; this is indeed the essential gate for casting off suffering and distress, the swift path to realising eternal bliss. Since the matter is vast, the auspicious sign manifested is not slight: extending the tongue mark to cover the great chiliocosm confirms that the Western realm is true bliss.

3.24

The sūtra states: "...speaking words of truth: 'You sentient beings should believe this Sūtra of the Praise of the Inconceivable Merits and the Protection and Mindfulness by All Buddhas.'"

3.25

Commentary: Fifth, citing the words of confirmation. The sūtra text is easily understood. 'Cheng' means 'true.'

3.26

Question: "As for 'you,' is this the Buddhas of the six directions addressing the listeners of their own lands, or is it Śākyamuni exhorting the assembly at the Jeta Grove?"

3.27

Answer: "Examining the tenor of this sūtra, there are two meanings: first, the Buddhas of other directions addressing the assemblies of their own lands; second, Śākyamuni relaying and quoting those Buddhas' intentions and words to confirm that Western realm, causing the sentient beings of the single assembly to have faith and reverence."

3.28

As for 'the Sūtra of the Protection and Mindfulness by All Buddhas,' it refers to this very sūtra; according to this, its complete title should be 'Praise of the Inconceivable Merits of Amitābha Buddha,' but the text is abbreviated. 'The Sūtra of the Protection and Mindfulness by All Buddhas' means that the Buddhas protect, sustain, clearly remember, and are mindful of it; that is, although the multitude of practices is vast, it is difficult to equal the merits and blessings of recollecting the Buddha, yet many contend with the power of upholding this sūtra; therefore, it causes the Buddhas of the six directions to protect and uphold it with their spiritual power. The sages of worlds numerous as sands are mindful of it in a single thought; hence it is called 'the Sūtra of the Protection and Mindfulness by All Buddhas.'"

3.29

Question: "If Śākyamuni spoke of the Pure Land, it may be said to be 'protected and kept in mind by the Buddha'; but if the other Buddhas did not speak this sūtra, why say it is 'protected and kept in mind by the Buddhas'?"

3.30

Answer: "A king's words are an edict, and a Buddha's words become a sūtra; since they praise the pure realm, this proclamation itself becomes a sūtra. Alternatively, 'protected and kept in mind by the Buddhas' may refer directly to the Amitābha Sūtra spoken by Śākyamuni."

3.31

Question: "When opening the stūpa on Vulture Peak, it was necessary to summon the emanations; why, when initiating the feast at Śrāvastī, were the Buddhas not invited?"

3.32

Answer: "Summoning the Buddhas to open the jewel stūpa answered the vow of that Buddha; confirming the land to inspire faith and manifest sincerity displays the compassionate intention of this Honoured One; they merely remained each in their own lands and did not come to this realm."

3.33

The sūtra states: "Śāriputra, in the southern world there are Sūryapradīpa Buddha, Yaśaprabha Buddha, Mahārciḥskandha Buddha, Merupradīpa Buddha, Anantavīrya Buddha..."

3.34

Commentary: Second, the southern direction. Divided into five as before, these are the first two passages (1. indicating the land; 2. listing the Buddha names), which can be known. 'Sūryapradīpa Buddha': because the bodily light and wisdom light illumine both internally and externally. 'Yaśaprabha': because he possesses great fame and his light illumines internally and externally, or because hearing his name and seeing his light gives rise to awakening. 'Mahārciḥskandha': because his bodily light emits flames that issue from his shoulders; or 'shoulder' means equal, namely that both bodily light and wisdom light emit flames equally. 'Merupradīpa': because his bodily light is like the flame of a lamp, having the power to shatter darkness. 'Anantavīrya': because he benefits and brings joy to sentient beings.

3.35

The sūtra states: "...and Buddhas as numerous as the sands of the Gaṅgā like these, each in his own land, extending the broad and long tongue mark, covering all over the trichiliocosm..."

3.36

Commentary: Third, distinguishing the number, and fourth, clarifying the signs of confirmation; the characteristics are as before.

3.37

The sūtra states: "...speaking words of truth: 'You sentient beings should believe this Sūtra of the Praise of the Inconceivable Merits and the Protection and Mindfulness by All Buddhas.'"

3.38

Commentary: Fifth, citing the words of confirmation, also the same as the previous explanation.

3.39

The sūtra states: "Śāriputra, in the western world there are Amitāyus Buddha, Amitaketu Buddha, Amitadhvaja Buddha, Mahāprabha Buddha, Mahāprabhāsa Buddha, Ratnaketu Buddha, Śuddhaprabha Buddha..."

3.40

Commentary: Third, the western direction, identical to the five sections above; these are two passages. 'Amitāyus' is the principal honoured one of the western direction, named according to two meanings, as explained previously.

3.41

Question: "Even the Confucian school does not boast of its own goodness; why then does Amitābha praise himself as inconceivable?"

3.42

Answer: "According to the text's tenor, it is the praises of all Buddhas. Furthermore, even if Amitābha praised himself, how would it contradict principle? It guides and transforms sentient beings to make them generate a supreme intention."

3.43

As for 'Amitaketu,' it is because his marks and signs are limitless. 'Amitadhvaja': his bodily dimension and merit are high and lofty, just like a banner. 'Mahāprabha': because the two lights of body and wisdom illuminate everywhere. 'Mahāprabhāsa': because he has attained the Buddha's three clarities and there is nothing he does not know, which is the correct and universal knowledge. 'Ratnaketu': because both his internal and external marks are worthy of treasure and veneration. 'Śuddhaprabha': 'pure' means uncontaminated (anāsrava); 'light' means the two lights of body and wisdom; hence he is called Pure Light."

3.44

The sūtra states: "...and Buddhas as numerous as the sands of the Gaṅgā like these, each in his own land, extending the broad and long tongue mark, covering all over the trichiliocosm..."

3.45

Commentary: These are the third and fourth passages, as explained above.

3.46

The sūtra states: "...speaking words of truth: 'You sentient beings should believe this Sūtra of the Praise of the Inconceivable Merits and the Protection and Mindfulness by All Buddhas.'"

3.47

Commentary: This is the fifth passage; citing the words of confirmation can be understood.

3.48

The sūtra states: "Śāriputra, in the northern world there are Arciḥskandha Buddha, Jayaghoṣa Buddha, Dupradharṣa Buddha, Ādityasaṃbhava Buddha, Jālinīprabha Buddha..."

3.49

Commentary: Fourth, the confirmation of the northern direction; its five sections are identical to the previous. The meaning of 'Arciḥskandha Buddha' is the same as before. 'Jayaghoṣa' [Most Supreme Sound]: his voice is wondrous and surpasses others. 'Dupradharṣa' [Difficult to Obstruct]: all māras cannot obstruct him. 'Ādityasaṃbhava' [Born of the Sun]: he broadcasts the voiced teaching based on the sun of wisdom, or causes sentient beings to generate wholesome dharmas based on the sun of wisdom. 'Jālinīprabha' [Net-Bright]: he casts this net of teaching to cause sentient beings to generate clear understanding.

3.50

The sūtra states: "...and Buddhas as numerous as the sands of the Gaṅgā like these, each in his own land, extending the broad and long tongue mark, covering all over the trichiliocosm..."

3.51

The Praise states: The third and fourth passages can be understood as above.

3.52

The sūtra states: '"proclaiming these sincere and truthful words: 'All you sentient beings should believe this sūtra praising inconceivable merit, which is protected and remembered by all Buddhas.'"'

3.53

The Praise states: The meaning of the fifth passage can be understood.

3.54

The sūtra states: '"Śāriputra! In the worlds of the nadir there are Lion Buddha, Renowned Buddha, Renowned Light Buddha, Dharma Buddha, Dharma Banner Buddha, and Upholding Dharma Buddha."'

3.55

The Praise states: The fifth [section] is the testimony from the nadir. The five passages are the same as before; these are the first two passages. As for 'Lion Buddha': just as a lion is sovereign among beasts, the Buddha is sovereign in the Dharma, and therefore obtains this name. Furthermore, worldly lions subdue all ferocious beasts, and the Buddha subdues the four māras. As for 'Renowned': His name shakes the ten directions. As for 'Renowned Light': hearing His name and seeing His light brings forth awakening. As for 'Dharma' (達磨, dharmo): it is Sanskrit; here it means 'Dharma'; taking Dharma as His body, He is that upon which all conditioned and unconditioned dharmas rely. As for 'Dharma Banner Buddha': He widely spreads the great Dharma, lofty and towering like a banner. As for 'Upholding Dharma Buddha': He upholds the Dharma of past Buddhas and entrusts it to the future.

3.56

The sūtra states: '"Buddhas such as these, as numerous as the sands of the Ganges, each in his own land extends a broad and long tongue that completely covers the trichiliocosm,"'

3.57

The Praise states: The characteristics of the text for the third and fourth [passages] can be understood.

3.58

3.59

The Praise states: This is the fifth passage; its mode of practice is the same as before.

3.60

The sūtra states: '"Śāriputra! In the worlds of the zenith there are Brahmā Sound Buddha, King of Constellations Buddha, Supreme Fragrance Buddha, Fragrant Light Buddha, Great Blazing Shoulders Buddha, Body Adorned with Variegated Jewel Flowers Buddha, Sāla Tree King Buddha, Jewel Flower Virtue Buddha, Seeing All Meanings Buddha, and Like Sumeru Mountain Buddha."'

3.61

The Praise states: The sixth [section] concerns the Buddhas of the zenith. The five passages are the same as before; these are the first two passages. As for 'Brahmā Sound': the quality of the voice is exquisite, delighting the minds of those who hear it. As for 'King of Constellations Buddha': constellations are stars, and the moon is the king among the stars; the Buddha is the king of tenth-ground bodhisattvas, those of the two vehicles, and ordinary people, because He has attained sovereignty. As for 'Supreme Fragrance Buddha': the sweet scent of His moral virtue has none superior to it. As for 'Fragrant Light Buddha': the sweet scent reaches far, and its brilliance illuminates the gates of teaching. As for 'Great Blazing Shoulders Buddha': His shoulders emit flames. As for 'Body Adorned with Variegated Jewel Flowers Buddha': the flowers of His mind open with brilliance, adorning Himself; or alternatively, variegated jewels adorn His body, and embellishing His form enhances His precious value. As for 'Sāla Tree King Buddha': just as a great tree king can provide shelter and shade, the Buddha can provide shelter and shade to all sentient beings. As for 'Jewel Flower Virtue Buddha': the merit of His body and wisdom is precious and venerable like a jewel. As for 'Seeing All Meanings Buddha': 'meaning' (義) means the cognitive object (境); because the Buddha is endowed with the five eyes, He sees all cognitive objects. As for 'Like Sumeru Mountain Buddha': His merit and wisdom are like a mountain, grand, majestic, and lofty.

3.62

The sūtra states: '"Buddhas such as these, as numerous as the sands of the Ganges, each in his own land extends a broad and long tongue that completely covers the trichiliocosm,"'

3.63

The Praise states: The third and fourth passages can be understood.

3.64

3.65

The Praise states: This is the fifth passage; it can be understood as being identical to the previous one.

3.66

The sūtra states: '"Śāriputra! What do you think, why is it named 'A Sūtra Protected and Remembered by All Buddhas'?"'

3.67

The Praise states: The third [major section] explains the title of the sūtra. The text is divided into three parts: first, questioning; next, general explanation; and finally, concluding exhortation. This is the first part. The World-Honoured One says: 'Do you, Śāriputra, know why this sūtra is named "A Sūtra Protected and Remembered by All Buddhas", or not?'

3.68

The sūtra states: '"Śāriputra! If there are good men and good women who hear the names spoken by these Buddhas and the name of this sūtra, these good men and good women will all be jointly protected and remembered by all Buddhas, and all will attain non-retrogression from anuttarā samyaksaṃbodhi."'

3.69

The Praise states: This is the second [part], the general explanation. 'Good men, good women', and so forth are the persons who are protected. Those who hear of this Amitābha Buddha and hear the names of the Buddhas as numerous as the sands of the Ganges in the six directions are those who are able to be protected and remembered. 'These good men and good women will all be protected and remembered by all Buddhas' means that they obtain correct protection and remembrance. That is to say, men and women who uphold this sūtra and the Buddhas' names, because they hear the Buddhas and Śākyamuni Buddha explain the sūtra on cultivating the Pure Land, are only then able to attain rebirth in the Pure Land; thus this sūtra is what all Buddhas protect, clearly keep in mind, and recollect. As for 'anuttarā samyaksaṃbodhi': a means 'un-', nuttara means 'surpassed', sam means 'correct', yak means 'equal', sam means 'correct', and bodhi means 'awakening'—that is, unexcelled, correct, and equal awakening.

3.70

Question: 'Is it that merely by being mindful of Amitābha Buddha one attains non-retrogression, or are there further expedients?'

3.71

Answer: 'Not only does one recite His name and pay reverent homage, but one should also sincerely repent before all Buddhas, entreat them [to turn the wheel of Dharma], rejoice [in merits], dedicate [merit], and make vows. Because of repentance, fixed karma is transformed; like a wish-fulfilling jewel, in accordance with one's vows one immediately attains non-retrogression. Because of being protected and remembered by all Buddhas, one's mind attains non-retrogression in unexcelled, correct, and equal awakening.'

3.72

The sūtra states: '"Therefore, Śāriputra! All of you should faithfully accept my words and what is spoken by all Buddhas."'

3.73

The Praise states: This is the third [part], the concluding exhortation. 'Therefore' is a phrase concluding what came before. 'All of you should', and so forth, are words of exhortation. All of you should believe what I have explained above and the words of the Buddhas of the six directions.

3.74

The sūtra states: '"Śāriputra! If there are people who have already made the vow, are now making the vow, or will make the vow, desiring to be born in the land of Amitābha Buddha,"'

3.75

The Praise states: From here on, the fourth [major section concerns] making the vow across the three periods of existence. The text is divided into four: first, generating the mind for rebirth; second, revealing its superior benefits; third, being positioned in the three times; fourth, exhorting rebirth in that land. This is the first part. 'Those who have already made the vow' refers to the past; 'those who are now making the vow' refers to the present; 'those who will make the vow' refers to the future. 'Desiring' means hoping. 'To be born' refers to the provisional person composed of the five aggregates.

3.76

The sūtra states: '"all these people will attain non-retrogression from anuttarā samyaksaṃbodhi,"'

3.77

The Praise states: The second reveals its superior benefits. Because of recollecting the Buddha and making the vow, first, there is the unseen assistance of that Buddha, and second, there is the hidden protection of this Buddha; consequently, their aspiration to seek the Path does not retrogress and their determination to be reborn does not turn back; hence it says 'non-retrogression'. If one has already made the vow, one has already attained non-retrogression; if one is now making the vow, one immediately attains non-retrogression in the present; if one will make the vow, one will attain non-retrogression in the future.

3.78

The sūtra states: '"in that land, whether they have already been born, are now being born, or will be born."'

3.79

The Praise states: The third is being positioned in the three times. 'Those who have already made the vow': because they made the vow in the past, they have already been born. 'Those who are now making the vow': because they are in the present, they are now being born. 'Those who will make the vow in the future': because they will make the vow in the future, they will be born in the future.

3.80

The sūtra states: '"Therefore, Śāriputra! If there are good men and good women who have faith, they should make the vow to be born in that land."'

3.81

The Praise states: The fourth is exhorting rebirth in that land. If one has deep faith and slight defilements, knowing that the Great Awakened One speaks with truthful words, one will obtain this excellent vow and shall go [there].

3.82

The sūtra states: '"Śāriputra! Just as I now praise the inconceivable merit of all Buddhas, all those Buddhas likewise praise my inconceivable merit,"'

3.83

The Praise states: The fifth [section concerns] those Honoured Ones praising each other, all calling it wondrous and rare. The text has four passages: first, praising merit as hard to conceive; second, praising the practice of converting [beings] in an impure world; third, marveling at the attainment of buddhahood; fourth, expounding the profound and subtle Dharma. This text is the first passage. I praise the Buddhas of the six directions for being able to speak truthful words for sentient beings, so that on account of this, sentient beings have no doubts in their minds. Furthermore, Amitābha Tathāgata compassionately receives and guides [sentient beings]; we especially praise that Buddha, and that Buddha in turn praises me.

3.84

The sūtra states: '"saying these words: 'Śākyamuni Buddha is able to perform an extremely difficult and rare task, being able, within the Sahā world, during the evil world of the five turbidities—the turbidity of the kalpa, the turbidity of views, the turbidity of defilements, the turbidity of sentient beings, and the turbidity of lifespan—'"'

3.85

The Praise states: The second praises the practice of converting [beings] in an impure world. 'Saying these words' is the narration of the compilers. 'Śākya' is Sanskrit; here it means 'capable of benevolence' (nengren). 'Muni' here means 'silent sage' (jimuo). The conditions for acquiring this clan name are as explained elsewhere. The words 'an extremely difficult and rare task' mean the task of enduring suffering to teach and transform sentient beings. 'Being able, within the Sahā world': in Sanskrit it is Sahā; here it means 'endurance', because He is capable of enduring suffering and afflictions. As for 'the evil world of the five turbidities', it is briefly [explained through] five gates: first, explaining the names; second, identifying the substance; third, antidotes; fourth, abandonment and establishment; fifth, mutual inclusion. First, explaining the names: 'turbidity' has the sense of dregs and defilement; like eating dregs and filth which are base, evil, and foul, it is named 'turbid'. The meaning of this statement is: during the kalpa of increase, the three disasters gradually lighten, defilements become progressively thinner, sentient beings turn toward goodness, wrong views gradually diminish, and the vital faculty becomes longer, gradually progressing toward superiority. The goodness above which is delightful is called 'pure'; sentient beings have no suffering, and transformation Buddhas do not appear in the world. The appearance of transformation Buddhas in the world must occur during the kalpa of decrease, when the minor three disasters gradually arise, defilements become progressively thicker, sentient beings turn toward evil, defiled views gradually increase, and the vital faculty becomes shorter, gradually degenerating toward inferiority; because what is base and evil is detestable, the name 'turbid' is established. 'Five' is a numeral; this is an appositional compound with a number (带数释). Next, when looking at the individual names, they are all karmadhāraya compounds (持业释). Or, taking the specific to qualify the general, they are also tatpuruṣa compounds (依主释).

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Second, revealing the essential nature. The Bodhisattvabhūmi states: It means that people of this present world mostly have short lifespans, at most lasting one hundred years; this is termed the defilement of lifespan. This takes as its essential nature the distinctive functional capacity of the life-faculty drawn by karma from the name-and-concept seeds in the fundamental consciousness. Because the power of wholesome karma is weak, the life-faculty gradually shortens, induced by the karma of killing living beings. If sentient beings do not recognize their parents, do not recognize śramaṇas or their clan elders and superiors, do not cultivate righteousness and principle, do not dread or fear the retributions of evil karma in this life or future lives, do not cultivate generous giving or perform meritorious deeds, do not observe the purification practices and do not uphold the prohibitive precepts—this is termed the defilement of sentient beings. Although the eighth consciousness is designated 'sentient being', it is spoken of here because, due to proximity to evil external conditions, the nominal person made of the five aggregates commits evil without goodness; thus it is called the defilement of sentient beings, taking the eighth consciousness combined with the five aggregates as its nature. If these sentient beings increase unlawful greed, or bestow knives and swords, or give weapons, engage in litigations, brawls, and disturbances, are flattery-prone, crooked, and mendacious, adopt false dharmas and other bad, unwholesome dharmas—this is termed the defilement of afflictions. Excluding the five views, all remaining afflictions and secondary afflictions are the essential nature of the defilement of afflictions. This unlawful greed, bestowing knives and swords, and so on, causing killing to be carried out, or stingily hoarding fine wealth while giving only knives and swords, with disputes arising from unlawful greed, and extending to all other bad and unwholesome dharmas, comprehensively subsumes all afflictions and secondary afflictions completely; because of habitual practice by nature, when encountering evil objects, one is dragged along, and the afflictions become particularly heavy. If in this present world the True Dharma is ruined and the Dharma sinks, the Counterfeit Dharma gradually arises, and false doctrines are increasingly produced—this is termed the defilement of views. This takes the five views as its essential nature; by mostly associating with non-Buddhists, evil views frequently arise. If kalpas of famine arise, kalpas of epidemics arise, and kalpas of weaponry arise—this is termed the defilement of the kalpa. This takes the four sensory objects of the form aggregate as its essential nature, or generally includes the five aggregates; it still has the unassociated [conditioned factor of] time as its essential nature, because it is established on the basis of the four or five aggregates. As afflictions multiply and evil karma grows particularly heavy, evil results are incurred, and the three calamities consequently arise.

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Third, the antidotes. The Mahāprajñāpāramitopadeśa establishes four siddhāntas—siddhānta means tenet: first, the worldly siddhānta; second, the individual person siddhānta; third, the therapeutic siddhānta; fourth, the ultimate truth siddhānta. The defilement of the kalpa and the defilement of sentient beings are countered by the worldly siddhānta. Recognizing that the container world and the world of sentient beings are both illusory, one cultivates the path through revulsion and fear, and thereby abandons them forever. The defilement of lifespan is countered by the individual person siddhānta. Recognizing that human existence is obtained through wholesome karma, one cultivates and upholds the pure precepts and practices non-killing and the like, so that lifespan naturally lengthens; or, by preaching the fruit of nirvāṇa of their own vehicle to practitioners of the three vehicles respectively, one removes all the defilement of lifespan belonging to birth and death. The defilement of afflictions and the defilement of views are countered by the therapeutic siddhānta, practicing the corresponding antidotal path so that they are prevented from arising. Because the five defilements are destroyed by the three siddhāntas, one enters the ultimate truth and realizes the true principle.

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Fourth, rejection and establishment. Why establish only five defilements without addition or reduction? Answer: Sentient beings are of two kinds: first, those of evil conduct, namely householders in white robes; second, those of deviant conduct, namely non-Buddhists who have left home. When those in white robes lack wisdom and their afflictions increase, it is called the defilement of afflictions. When non-Buddhists form false understandings and make reckless inquiries, it is established as the defilement of views. Furthermore, all dull afflictions are called the defilement of afflictions, while all other sharp afflictions are called the defilement of views. When obtaining future fruits due to these two causes, based on different separations and combinations, they are again divided into two defilements: combining the two internal fruits is called the defilement of sentient beings, because they are evil sentient beings; combining the two external fruits is collectively called the defilement of the kalpa, because it is an evil container. 'Kalpa' refers to time periods; as there is no separate time apart from things, it is distinguished on the basis of phenomena. Therefore, the defilement of the kalpa takes the evil container as its essential nature. Although these evil sentient beings and the external fruits are stated in summary, the fruit of these two defilements has not yet been distinguished. Which is it? The essential nature of the direct evil fruit is now revealed as the root, so the defilement of lifespan is established; or the internal evil fruit is called the defilement of lifespan, while the external evil fruit is called the defilement of the kalpa. From whom do these evil causes and fruits come to exist? They are due to evil sentient beings, and therefore it is called the defilement of sentient beings.

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Because these five defilements are based on the predominant modes of activity, wanting to generate revulsion, only five are specifically spoken of. Fifth, mutual subsumption. The Satyakanirgrantha Sūtra establishes twelve defilements: 1. the manifestation of the defilement of the kalpa; 2. the manifestation of the defilement of time; 3. the manifestation of the defilement of sentient beings; 4. the manifestation of the defilement of afflictions; 5. the manifestation of the defilement of lifespan; 6. the manifestation of the defilement of distinctions among the three vehicles; 7. the manifestation of the defilement of impure lands; 8. the manifestation of the defilement of sentient beings difficult to transform; 9. the manifestation of the defilement of preaching various afflictions; 10. the manifestation of the defilement of the chaos of non-Buddhists; 11. the manifestation of the defilement of Māra; 12. the manifestation of the defilement of Māra's deeds. The defilement of the kalpa and of time are the defilement of the kalpa; sentient beings and sentient beings difficult to transform are the defilement of sentient beings; afflictions and preaching various afflictions are the defilement of afflictions; lifespan is the defilement of lifespan; the chaos of non-Buddhists is the defilement of views. These eight are identical to the five defilements. The remaining four kinds—namely the distinctions among the three vehicles, impure lands, Māra, and Māra's deeds—are not subsumed under the five defilements. The five defilements are based on what is predominant, consisting solely of actual afflictive defilements; the twelve defilements encompass both what can transform and what can obstruct, because they are manifested by the Buddha.

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Question: 'Why was Śākyamuni born when [human lifespan] was one hundred years, while Maitreya will appear at eighty thousand years?'

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Answer: 'Because each is based on his original vow, their times of appearance are not the same.'

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The sūtra says: 'Attained anuttarā samyaksaṃbodhi.'

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The commentary says: Third, marvelling at his attainment of Buddhahood. Because the environment of this realm contains only defiled and evil people, not worth debating, realizing bodhi is like a lotus growing amidst fire, and attaining liberation is like a lamp emerging from ice.

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The sūtra says: 'And for the sake of all sentient beings preached this Dharma that is difficult for all the world to believe.'

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The commentary says: Fourth, preaching the profound and mysterious Dharma. As for 'the Dharma difficult to believe': if by simply reciting the Buddha's name for a single morning in this scripture with the sincerity of ten vigorous recollections, one transcends the defiled realm of the five defilements and ascends to the pure domain of the first ground—how could it not be difficult to believe? Up to here is the fifth section, where that Honoured One praised him, and all said: 'It is rare!' concludes.

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The sūtra says: 'Śāriputra, you should know that in the evil world of the five defilements, I have accomplished this difficult task:'

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The commentary says: Below, in the sixth section, our Buddha narrates and specifically proclaims this difficult task. The text is divided into four: first, narrating that the practice is difficult to cultivate; second, narrating that the fruit is difficult to realize; third, narrating that the Dharma is difficult to believe; fourth, concluding generally that it is extremely difficult. This is the first. 'Accomplishing this difficult task' refers to fully cultivating the myriad practices over three asaṃkhyeya kalpas, giving up body and life to die for bodhi, and renouncing kingdoms and cities for the multitude, only then achieving correct enlightenment—how could this not be a difficult task!

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The sūtra says: 'Attaining anuttarā samyaksaṃbodhi,'

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The commentary says: This is the second, narrating that the fruit is difficult to realize. As explained above, the text is understandable.

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The sūtra says: 'And for all the world preaching this Dharma that is difficult to believe;'

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The commentary says: This is the third, narrating that the Dharma is difficult to believe.

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The sūtra says: 'This is indeed extremely difficult.'

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The commentary says: This fourth section concludes generally that it is extremely difficult, summarizing the three matters above.

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Up to here, the explanation of the main body of the text has been concluded.

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The sūtra says: 'When the Buddha had finished preaching this sūtra, Śāriputra and the monks, along with all the worldly devas, humans, asuras, and others, having heard what the Buddha had preached, rejoiced, faithfully accepted it, paid homage, and departed.'

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The commentary says: Third, the section on transmission has four parts in the text: first, the matter of preaching the sūtra is completed; second, the occasion of listening to the Dharma comes to an end; third, joy upon hearing the Dharma; fourth, taking leave of the Buddha and departing. The four parts are combined into a single recitation. 'When the Buddha had finished preaching this sūtra' is the first, the completion of the matter of preaching the sūtra. The text below from 'and the' onwards is all the words of the compilers. 'Śāriputra and the monks, along with all the worldly devas, humans, asuras, and others, having heard what the Buddha had preached' is the second, the end of the occasion of listening to the Dharma. 'Worldly' refers to the world of sentient beings, because it can be broken and ruined. 'Devas and humans': devas refers to the six heavens of the desire realm; devas are named 'deva' for being luminous, clean, and autonomous. Humans refers to the human destiny, named 'human' for having the meaning of great forbearance. Asura is translated here as 'non-deva'; just as a person who lacks benevolence is called an 'inhuman', so too are the asuras. 'Rejoiced and faithfully accepted it' is the third, joy upon hearing the Dharma. A relaxed countenance is called huan; a pleased spirit is called xi; hence it is said 'rejoiced' (huanxi), which is the pleasant feeling associated with mental consciousness. This sūtra is the wondrous purport of the three vehicles, the essential hinge of the multitude of sages, the great source for escaping birth and death, and the swift road to realizing the true and constant. To find the path and hear it fully complete—how could one not be joyful! Therefore it says 'rejoiced.'

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Question: 'Where the audience was indicated earlier, bodhisattvas and śrāvakas were both explained; at the end of the sūtra, where they pay homage and rejoice, why are bodhisattvas not explained?'

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Answer: 'One is used to foreshadow the other elliptically; it is not necessary to mention both.'

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As for 'paid homage and departed', this is the fourth, taking leave of the Buddha and departing. With the five limbs prostrated and the three karmas offering sincerity, all took leave of the World-Honoured One and returned each to their own land; therefore it says 'paid homage and departed.'

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Comprehensive Praise and Commentary on the Amitābha Sūtra Spoken by the Buddha, Fascicle Three (End)

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This single fascicle of the Comprehensive Praise on the Amitābha Sūtra composed by Ci'en was acquired and brought back for transmission when the Sangha Overseer Youzhi entered the Central Realm during the Yuanfeng and Yuanyou eras. Assisting this vast vow, I entrusted it to the Guangjiao Institute and ordered craftsmen to recarve it, beginning on the nineteenth day of the tenth month in the year wuchen and finishing on the tenth day of the twelfth month. May all the merit of benefiting oneself and benefiting others lead to the perfection of blessing and wisdom in this life and future lives, and together with all sentient beings may we universally assemble in the Land of Bliss. Recorded on the last day of the second month in the fifth year of Da'an, yisi.

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Inscribed by the monk Shaoxian, Abbot of the Great Ci'en Xuanhua Monastery in Haedong and Sangha Overseer of Guangyou.

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In the last ten days of the first month of winter in the second year of Kahō, I, through an official of the Western Government, met Liu Yu, a man of Song, who conveyed a message to Uicheon, Prince of Goryeo, requesting essential books on Sukhāvatī and sūtras, treatises, and commentaries corresponding to Amitābha's practices and vows. Afterwards, Zhe Yu kept the agreement, and on the twenty-third day (dingchou) of the third month in the second year of Eichō (dingchou), he sent thirteen works in twenty fascicles of books on Amitābha and Sukhāvatī obtained through Uicheon. Then, on the twenty-third day of the fifth month of the same year, they arrived at the Jōmyō-in of Kōfuku-ji. Earnest sincerity having been fulfilled, my pure aspiration was satisfied; thereupon, using those copies, they have been newly transcribed so that the wholesome seeds will never perish and my longtime wish is thereby fulfilled, intending it as a cause and condition for myself and others throughout the Dharma realm to be reborn in Sukhāvatī!

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Copying completed at the hour of the sheep on the twenty-second day of the fourth month in the fourth year of Kōwa (renwu), in the Great Cell of the Western Chamber of Yakushi-ji.

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May the roots of goodness from copying this text first extinguish the sinful obstructions of my two parents, and next lead to Kanken's final rebirth in Sukhāvatī! (Age: thirty-one). However, after Kanken's death, this book should be passed on to those among the disciples who permanently reside in the monastic chambers and take study and practice as their principle.

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On the seventeenth day of the sixth month in the first year of Karyaku (bingyin), in accordance with the collective deliberation, this was respectfully copied by the humble practitioner and dedicated at the New Discussion Hall west of the Kasuga Shrine.

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Great Dharma Master Genkaku

Linked texts (1)

阿彌陀經通贊疏 — Classical Chinese