阿彌陀經疏 1

English (machine translation) 1

Language: English

1.1

Preface to the Block Printing of the Commentary on the Amitābha Sūtra

Master Yuan of Gushan composed the Commentary on the Amitābha Sūtra, and later subcommented on it under the title Xizi (Aid for the West). It was not seen in circulation in our country, which scholars deeply regretted. Recently, having by chance obtained the Expository Commentary, I corrected and carved it on printing blocks so that scholars might be spared the labor of copying it by hand. In future days, if anyone obtains the subcommentary and it circulates in the world alongside this commentary, would that not be of great aid to practitioners [aspiring to] the Western Land? I silently hope for this!

1.3

Time:

1.4

An auspicious day in the mid-autumn month of the jiawu year of the Shōtoku era (1714).

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Respectfully inscribed by Śramaṇa Kōei of Rengkō-in on Peak Dan (Tanmine).

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Composed by Śramaṇa Shi Zhiyuan of Gushan.

1.7

Now, as for the substance of the mind-nature: how luminous! how quiescent! It is one and nothing more. There are no ordinary beings or sages, no circumstantial or primary fruitions, no elongation or abbreviation [of lifespan], no purity or defilement. Yet when it is moved by responding to phenomena and changes in accord with conditions, it becomes the six ordinary states and the three sage states; circumstantial fruitions exist, and primary fruitions exist. Once circumstantial and primary fruitions arise, then bodies and lifespans have elongation and abbreviation, and lands have purity and defilement! Our Buddha, the Great Sage, realized the one that is luminous and quiescent. Thereupon, availing himself of kindness and lodging in compassion, wishing to drive the deluded multitudes to return to their origin, he manifested a body where there was no body, manifested a land where there was no land, elongated lifespans and purified lands to cause them to rejoice, and abbreviated lifespans and defiled lands to cause them to feel revulsion. Once they both rejoice and feel revulsion, the strategy of gradual inducement is set in motion. For this reason, does not Śākya's manifesting a finite [span] and adopting a defiled land aim to make them feel revulsion? Does not Amitābha's manifesting the immeasurable and adopting a pure land aim to make them rejoice? This one subdues them, and that one gathers them in, merely to cause them to return to the origin and realize their nature. Therefore the Vimalakīrti Sūtra states: 'In accordance with the sentient beings to be subdued, one takes a Buddha-land'—does it not mean precisely this! Although the jeweled towers and golden ground have no eye-pleasing trivialities, they are not colors that seduce and agitate, and one is able to realize mind-only without external objects. Although the wind in the trees and the calls of birds offer delight to the ear, they are not decadent tones, and one is able to be mindful of the Three Jewels and have a refuge. When it is thus, returning to the luminous and quiescent substance is as easy as turning over one's palm. The sūtra says: 'All sentient beings who are born there are avaivartika'—this is what it means. How great! The Sage's skillful expedients are like this. For this reason, though the multitude of sūtras stand like a forest, they specifically praise the Pure Quarter—surely there is a profound intent in this!

1.8

The Sūtra on Amitābha Spoken by the Buddha is precisely what is meant by such specific praise. I cherish its concise phrasing and lucid principle, its economical text and complete coverage of matters, sufficient to guide the weak and lost and to strike through the blindness of the uninstructed. Thereupon, taking Nāgārjuna's lineage as the guideline and modeling upon Zhizhe's explanations, I rely on the sūtra to discern the principle and have made this expository commentary. As for probing the deepest subtleties and investigating the minutiae, how could I presume? I merely hope it may assist the true tradition and benefit future generations.

1.9

Explaining the title through the Fivefold Profound Meaning: the two lands are the names of the persons of fruition; the Vaipulya is the substance of the true mark; faith and vows are the essential principle of pure karma; abandoning suffering and obtaining bliss is the function; raw curd is the teaching of the Great Vehicle. Names elucidate the substance; uniting with the substance is through the essential principle; when the essential principle is accomplished, it has function: these four meanings are established in array. Because the Great and Small [Vehicles] are not yet distinguished, it is necessary to differentiate them by the characteristics of the teaching. First, the title of six characters has common and specific [aspects]: the character 'sūtra' is the common name, because the Great and Small alike share this designation; the preceding five are specific names, because this exposition differs from others. Within the specific names, 'Buddha' is the common designation for a person of fruition; 'Amitābha' is the specific title for a person of fruition. Since Śākya is the transforming master of this realm and is known to all creatures, he conceals the specific and displays the common; Amitābha is the World-Honored One of that land and in principle must be distinctly indicated, so [the title] omits the common and retains the specific. The common and specific are alternately manifested, and their meaning is fully clear. If one summarizes them, there are three pairs in all: 'sūtra' is the teaching that can express, while the preceding is the meaning expressed—this is the pair of teaching and meaning. 'Amitābha' indicates the World-Honored One of that land, and 'Spoken by the Buddha' points to the transforming master of this realm—this is the pair of that and this. 'Spoken' is the truthful karma of speech, and 'Buddha' is the golden physical body—this is the pair of body and speech. Opening it wide or narrowing it, these three pairs are present. 'Buddha' is the exquisite title of the ultimate fruition. The fruition must be achieved through causes; the first awakening is called the cause. Awakening must come from delusion; if one is not deluded, what is there to awaken to? Delusion is not originally real; whence does awakening arise?

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If one wishes to clearly illuminate this import, one should understand the six identities: first, identity in principle; second, identity in verbal designation; third, identity in contemplative practice; fourth, identity in resemblance; fifth, identity in partial realization; sixth, ultimate identity. Because ordinary beings and sages are not conflated, there are six; because from beginning to end all are [Buddha], there is identity. 'Identity in principle' means that a single thought of the mind is precisely the principle of the tathāgatagarbha: because it is 'thus', it is empty; because it is 'garbha' (treasury), it is provisional; because it is 'principle', it is the middle. The three wisdoms and the one mind are originally complete, not something just acquired now; this is called identity in principle. 'Identity in verbal designation' means that although the principle is identical, one is unaware of its function within oneself because one has not yet heard the three truths and does not know the Buddha-dharma, like the eyes of oxen and sheep that do not distinguish directions. Or, hearing the aforesaid teachings from spiritual friends or from sūtra scrolls, one thoroughly understands and comprehends them in verbal designations, knowing that all dharmas are the Buddha-dharma; this is called identity in verbal designation. 'Identity in contemplative practice' means that if one merely hears the name and speaks it with the mouth, it is like an insect eating wood and happening to form letters: the insect does not know whether they are letters or not. Since one does not thoroughly understand, how could this be bodhi? One must have the mind's contemplation clear and lucid, with principle and wisdom corresponding: what one practices is like what one says, and what one says is like what one practices; words and deeds corresponding is called identity in contemplative practice. 'Identity in resemblance' means that the more one contemplates, the clearer it becomes; the more one calms, the more quiescent it becomes. Coarse defilements naturally fall away, the six sense faculties mutually [purify and interact, and one] realizes […] like brass resembling gold, or an imitation pearl resembling the true gem in shape and color; this is called identity in resemblance. 'Identity in partial realization' means that by relying on contemplative practice in resemblance, one enters the stage of the first abode, breaks through ignorance and sees the Buddha-nature, opens the secret treasury and reveals true suchness. From the initial generation of the mind up to equal enlightenment, one may either manifest universally through the universal gate to benefit sentient beings in the nine realms, or manifest the eight aspects of attaining the Way to deliver creatures with a Buddha body; this is called identity in partial realization. 'Ultimate identity' means that from the mind of equal enlightenment, one turns and enters marvelous enlightenment. The light of wisdom is fully complete and cannot be further increased; the darkness of affliction is extinguished and there is nothing further to sever. Only a Buddha together with a Buddha can know it; this is called ultimate identity. It is like a poor person who has a treasure at home but is unaware of it; after a good friend points it out, he knows of it. Thereupon he weeds away the grasses and filth and digs it out, gradually drawing near. Having drawn near, the treasury opens; taking full use of it, he obtains great wealth and joy. Using this analogy for the six identities, their import can be seen.

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Now, the word 'Buddha' here refers to the transforming master Śākya, who is the ultimate person. If one understands in this way, not only does one recognize that the exalted state of fruition must be achieved through causes, but one also realizes that one's own wondrous mind originally possesses the nature of fruition. Thus, at the beginning, ordinary beings are endowed with the principle and advance without cowardice; at the end, sages abide in Buddhahood and arrogance does not arise.

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'Spoken' (shuo) means joy (yue). Meeting the receptive capacity and speaking accords with and brings joy to the Buddha's heart. This sūtra met the capacity of those beings who had karmic affinity with Amitābha, and so he praised that land's circumstantial and primary fruitions to cause them to make vows to be reborn there; once born in that land, they will not retrogress and will ultimately advance toward bodhi, bringing joy to the Buddha's heart. This is precisely what it consists in.

1.13

'Amitābha' is Sanskrit; here it means 'immeasurable' (wuliang): a means 'un-' (wu), and mita means 'measurable' (liang). Why is he named 'Immeasurable'? He receives the name on account of four meanings: first, his light shines immeasurably; second, his lifespan and count of years are immeasurable; third, his Great and Small [Vehicle] disciples are immeasurable; fourth, [the bodhisattvas] in the stage of one more birth are immeasurable. Because of these four matters, his honorable title was established with 'immeasurable'. The rendering of various sūtras as 'Buddha of Immeasurable Life' (Wuliangshou Fo) is merely the second meaning among them; all four meanings are present in the text of the sūtra. Now, all Buddhas have both the manifestation body and the dharma body, and thus there are two kinds of immeasurable: first, the immeasurable of the manifestation body, which is the immeasurable of the measurable; second, the immeasurable of the dharma body, which is the immeasurable of the immeasurable. The dharma body is likened to empty space, without arising or ceasing; the manifestation body is like the moon in the water, having concealment and manifestation. Therefore Śākya and Amitābha both attain the immeasurable of the dharma body. However, because the capacity of this realm is inferior, they see the manifestation body as finite; because the roots of that land are superior, they see the manifestation body as immeasurable. But it is only because humans and gods cannot count it that it is called immeasurable; looking toward the dharma body, it definitely belongs to the finite. One should know that Śākya can also manifest the immeasurable to adopt a pure land, and Amitābha can also manifest the finite to adopt a defiled land. Therefore the Dàzhìdù Lùn says: 'Śākyamuni Buddha also has pure lands, like the land of Amitābha Buddha; Amitābha Buddha also has unadorned and defiled lands, like the land of Śākyamuni Buddha.' It also says: 'Because this Jambudvīpa is evil, the Buddha's lifespan should be short; because other places are good, the Buddha's lifespan should be long.' The Nirvāṇa Sūtra says: 'To the west, past sands of thirty-two Ganges Rivers, there is the land Anupama (Incomparable). Its adornments are like the World of Utmost Bliss. I appeared in the world in that land.' Is this not Śākya manifesting purity? The Drum Sound King Sūtra (Māyopama-samādhi Sūtra) says: 'Amitābha Buddha was of the Brahmin caste; his mother's name was Superior Wondrous Countenance, and he also had an evildoing disciple named Devadatta.' Since there were women and evildoers, is this not Amitābha manifesting defilement? Therefore we know that the manifestation bodies of both Buddhas have two layers; their displays of purity or defilement differ in accord with conditions.

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Question: 'Since Śākya himself is able to manifest a pure land, why does he not urge sentient beings to vow to be reborn there, but instead delivers them by having them go to Amitābha's land?'

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Answer: 'The capacities of beings are not uniform, and teaching them also differs. If they have affinity with only one Buddha, then from beginning to end he transforms them himself; if they have affinity with two Buddhas, then both transform them together. Therefore Śākya manifests a defiled land to subdue them, and Amitābha manifests a pure land to gather them in; this subduing and that gathering together mature sentient beings to bring them to bodhi.'

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Question: 'The practice of a bodhisattva is supposed to be delivering sentient beings; why does one only seek the Land of Bliss?'

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Answer: 'Fascicle forty-three of the Dàzhìdù Lùn has this question, and Nāgārjuna answers: "There are two kinds of bodhisattvas: first, those with great compassion who act for sentient beings; second, those who abundantly accumulate the merits of all Buddhas. Those who delight in abundantly accumulating merits go to the pure Land of Immeasurable Life of the One Vehicle; those who prefer to act abundantly for sentient beings go to places where there is neither Buddha, Dharma, nor Saṅgha, to sound forth the praise of the Three Jewels."'

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Question: 'If so, then should those who delight in abundantly accumulating merits not transform sentient beings?'

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Answer: 'It is not so; it is merely a difference of before and after. Therefore fascicle forty-five of the Dàzhìdù Lùn also states: "Among bodhisattvas, there are those who first achieve merits for themselves and afterward deliver sentient beings, and there are those who first bring sentient beings to completion and afterward achieve merits for themselves."'

1.20

The word "sūtra" is sūtra in Sanskrit; its translation according to meaning as qìjīng (concordant scripture) means that it expresses the principle and accords with the human mind—that is, it accords with principle and accords with capacity. As for "sūtra", the Buddhabhūmi-śāstra states: "Because it can string together and hold together, it is called a sūtra; for the sacred teaching of the Buddha strings together the meanings that should be explained and holds together the beings that are to be transformed." The explanation of the title is concluded.

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Second, identifying the substance: the true nature of reality (*dharmatā*) of the Vaipulya teachings is the primary substance of the sūtra. 'Vai-' means broad and vast; '-pulya' means equal. Because the substance of the true nature of reality horizontally pervades all dharmas, it is called 'broad and vast'; because vertically it encompasses both ordinary beings and sages, it is called 'equal'. Thus, the perfect and harmonious Mahāyāna teachings are all named Vaipulya. However, at the Deer Park only the Hīnayāna was taught, and this principle was first proclaimed only after twelve years, so that period especially received this name. Therefore the *Sūtra of Immeasurable Meanings* says: 'Next he preached the Vaipulya and the Mahāprajñā.' The *Nirvāṇa Sūtra* states: 'From milk is produced curds; this is an analogy for the emergence of the Vaipulya scriptures from the sūtras'—both referring to the third period. Since this sūtra belongs to curds, it is proper to use this term to explain its substance. One should understand that Amitābha, through having fully manifested this substance, produced the circumstantial and primary fruitions of adornment; and that sentient beings, through being endowed with this substance in principle, obtain rebirth as soon as they vow to be reborn. Does 'broad, vast, and equal' not reside in this? However, there are three senses of 'substance': the sense of sovereign basis, the sense of bottom, and the sense of mastery. If it serves as that upon which the four chapters rely and as the goal toward which the three divisions tend—compared to the lord and sovereign of the four classes of people, and analogized to the three luminaries adorning the heavens—this is the sense of sovereign basis. If the causes and effects of the Mahāyāna are nothing other than the true nature of reality, and the vast ocean of prajñā can only be fathomed to the bottom by a Buddha, this is the sense of the substance as bottom. If prajñā is a single dharma, yet the Buddha speaks of it by diverse names, and the true nature of reality is likewise given many names and titles, this is the sense of the substance as mastery. The explanation of the substance is concluded.

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Third, clarifying the central theme: pure karma based on faith and vows is the central theme of the sūtra. 'Central theme' (*zong*) means essential. When speaking of the cause, it gathers all the diverse practices; when speaking of the fruit, it gathers the immeasurable merits. One should know that both cause and fruit are central and essential. The sūtra says: 'You should make the vow to be born in that land'—this clarifies the cause. It also says: 'Those who hear this sūtra and uphold it shall all attain non-retrogression in *anuttarā samyaksaṃbodhi*'—this clarifies the fruit. Although both meanings are included, the cause is primary and the fruit is secondary, because the sūtra directly exhorts practitioners to seek rebirth. Therefore the sūtra states: 'Those who have faith should make the vow to be born in that land.' It also says: 'If they hear it said of Amitābha Buddha and hold fast to his name... for as long as seven days, they will immediately attain rebirth.' Thus, pure karma based on faith and vows is taken as the central theme. The clarification of the central theme is concluded.

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Fourth, discussing the function: this sūtra takes casting off suffering and attaining bliss as its function. 'Function' refers to dynamic efficacy. By practicing in accordance with the words, one can cast off the manifold sufferings of this world and attain the utmost bliss of that land; this is the dynamic efficacy of the sūtra. The discussion of the function is concluded.

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Fifth, classifying the teaching has two parts: first, distinguishing the flavors of the teachings; second, the circumstances giving rise to this sūtra commentary. Under the first section: since this sūtra is addressed to śrāvaka disciples, it is proven not to be the sudden preaching of the initial milk; yet in speaking of sentient beings becoming Buddhas, how could it be the curd flavor of the Hīnayāna? Since it does not state that all dharmas are empty, it is not the clarified butter of prajñā; nor does it open and integrate the two vehicles, so it differs from the *Lotus Sūtra* and the *Nirvāṇa Sūtra*. The text of the teaching is steadfast and true, corresponding to the third period: the curd Vaipulya Mahāyāna. Examining what it exhorts, it covers humans, devas, and beginners in the four teachings. Compared to the *Contemplation Sūtra*, that text concerns concentrated karma while this text concerns only dispersed goodness; that text accommodates faculties of the perfect teaching, while this text accommodates those of the biased and gradual teachings. Regarding attainment of rebirth, it merely says that if one's mind is not deranged one will immediately attain rebirth—how could this be compared to mounting a diamond platform and realizing the forbearance of the non-arising of dharmas? Regarding the adornments, it merely says that the flowers are like chariot wheels—how could this be compared to the smaller petals being twenty-five yojanas in breadth and length? Viewed from this perspective, the relative superiority and inferiority can be known.

1.25

Second, the circumstances giving rise to the sūtra commentary: this sūtra has two translations, an old one and a new one. One is the old translation by Dharma Master Kumārajīva of the Qin, titled *The Sūtra on Amitābha Buddha Spoken by the Buddha*; the other is the new translation by Tripiṭaka Master Xuanzang of the Tang, titled *The Sūtra on Praising the Pure Land and Being Held in the Buddha's Protection*. The title established in the Qin version is based on the sūtra's words: 'Just as I now praise the inconceivable merits and benefits of Amitābha Buddha.' The title established in the Tang version is based on the sūtra's words: 'You should believe in this sūtra praising inconceivable merit, which is protected and remembered by all Buddhas.' 'Protected and remembered' (*hùniàn*) is simply another name for 'held in protection' (*shèshòu*); thus we know that the titles established in both translations each have textual evidence. What is commented upon here is the Qin version. As for the circumstances giving rise to this commentary: I, unworthy student of the Tiantai way, made a vow to use the doctrine of the threefold contemplation to compose ten commentaries to elucidate ten sūtras, providing the provisions for a gift of Dharma. The work of writing had already reached seven of them when I happened to fall ill in bed for years. Fearing that the spark from the flint does not last long and the horse passing the crevice cannot be detained, and that I would betray my former aspiration, I thereupon supported my frail body, leaned on an armrest, and completed the remaining three: namely, the *Immeasurable Meanings*, the *Samantabhadra Contemplation*, and this sūtra. In those two commentaries there is in each a chapter on the circumstances of composition. For this text, the brush was dipped on the final day of the tenth month of the *xinyou* year (the fifth year of the Tianxi era of the Great Song [1021 CE]), and the brush was laid down after noon on the second day of the eleventh month. Although its prose and principles are without merit, I hope it fulfills my original vow and also serves as an introduction to my own rebirth [in the Pure Land]. Now that the ten commentaries are finished, how much remains of this life? What do this body of sky-flowers and words of valley-echoes matter to me? At that time I was forty-six years of age. There is in the world a commentary on the *Amitābha Sūtra* transmitted from the East (Japan) which is said to have been spoken by Zhizhe; this is incorrect. Its words are vulgar and its meanings superficial; it is surely a Japanese forgery! Classifying the teaching is concluded.

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Dividing the explanation of the sūtra into three parts: first, from 'Thus' through the listing of the assembly is the introduction; second, from 'At that time' through 'born in that land' is the main body; third, from 'Śāriputra, just as I now...' through the end of the sūtra is the dissemination. All sūtras possess both a general and a specific introduction. Because they share the six elements in common, it is called 'general'; because the circumstances giving rise to them differ, it is called 'specific'. This sūtra retains the general and lacks the specific.

1.27

Question: 'When the Buddha preached the various sūtras, all had an occasion for their initiation—either due to the presentation of a canopy, the emitting of light, the storing of robes after finishing a meal, or rising from meditation at late afternoon. Why is this sūtra completely devoid of any such basis?'

1.28

Answer: 'Whenever the Great Sage sets forth a model, there is always an impetus; however, because the event was not extraordinary, the translator omitted it without recounting it. Why is this? Because when this assembly gathered, it was known that they would certainly request the Dharma; therefore the Tathāgata spoke without being asked. One should know that the assembly gathering implicitly contains the initiation. In the new translation, there are indeed words to this effect; thus, at the end of the assembly gathering in that sūtra, it says: 'For the sake of hearing the Dharma, they all came and assembled at the seat.' This is it. As for all sūtras possessing these six elements such as 'Thus': the *Mahāprajñāpāramitopadeśa* explains that when the Buddha was about to pass into extinction, Ānanda inquired: 'What words should be placed at the head of all sūtras?' He answered: 'You should say: "Thus have I heard: at one time the Buddha was dwelling in such-and-such a country with such-and-such a great assembly," and so on. Is this true only for me? The beginnings of the sūtras of all Buddhas of the three periods of time are all like this.'

1.29

Now, in explaining the six elements, they are divided into two intentions: the first three reveal Ānanda, and the latter three manifest the Lord of the Teaching. The first three are: first, Ānanda indicates what was heard, through 'Thus'; second, Ānanda manifests who was able to hear, through 'have I heard'; third, Ānanda points to the time of hearing, through 'at one time'. The latter three are: first, stating the glorious title of the Lord of the Teaching, through 'the Buddha'; second, clarifying the dwelling place of the Lord of the Teaching, through 'dwelling in Śrāvastī', and so forth; third, displaying the disciples and assembly of the master of transformation, through 'with a great assembly of bhikṣus', and so forth. Although divided into two intentions, in the end they accomplish Ānanda's verification of faith.

1.30

Regarding 'Thus' (*ru shi*): the principle of the true nature of reality is without duality of characteristics, which is termed *ru* ('suchness'); it cuts off the hundred negations, which is called *shi* ('right/is'). Because the sūtra elucidates this principle, it says 'Thus'. Moreover, 'Thus' is merely a phrase pointing to an event, meaning: 'The teaching of the Pure Land like this is what I personally heard'; therefore the next phrase says 'have I heard'.

1.31

'Have I heard': there are three kinds of 'I'—first, of wrong view; second, of conceit; third, of nominal designation. At the time of the council, Ānanda was already an *aśaikṣa* (arhat), so wrong view and conceit were both extinguished; it was only for the sake of transmission and conversion that he conformed to worldly nominal designations and said 'I'. Regarding 'heard': the *Mahāprajñāpāramitopadeśa* says: 'When the ear faculty is undamaged, sound is in a place where it can be heard, and causes and conditions combine, when there is attention and the desire to hear, then there is hearing.' However, in principle there is fundamentally no hearing; it is merely conforming to worldly convention to call it hearing.

1.32

'At one time' means that this teaching of the Pure Land was heard by me on such-and-such a year, month, and day; yet it does not mention the year and so forth, but merely says 'at one time', because the royal calendars and temporal systems of various lands were each different. For example, this land has four seasons, while that land has three periods; the Eastern Xia (China) takes the conjunction of the sun and moon (new moon) as the first day of the month, while Western India takes the full moon as the first day of the month. If it is already like this between these two regions, what of the four barbarian lands? Since it is difficult to determine uniformly, it universally says 'at one time'.

1.33

'Buddha': now, the Dharma may generally be spoken by four kinds of persons; here it points to having heard it directly from the Buddha, not from disciples, sages, devas, or apparitional beings. In India he is called *buddha*; here translated as 'Awakened One', meaning one who has ultimately and completely awakened to the fact that all dharmas are mind alone. A person with such complete awakening is therefore titled the 'Awakened One'.

1.34

'Dwelling in the country of Śrāvastī', and so forth, means that where I heard it from the Buddha indeed had its location: namely, hearing the Buddha speak in the Jeta Grove in Śrāvastī. 'In' means dwelling. The Tathāgata fundamentally dwells in the Land of Eternally Quiescent Light; out of pity for sentient beings, his trace-body dwelt in Śrāvastī. In Sanskrit, Śrāvastī is translated here as 'fame and goods', meaning it was endowed with the goods of desire-objects and wealth, and with people of fame and liberation.

1.35

'The trees of Jeta', and so forth, refers to the trees donated by Crown Prince Jeta and the park donated by the Elder Anāthapiṇḍada. 'Jeta' here translates as 'victorious in battle'; when this crown prince of King Prasenajit was born, the king won a victory in battle against a foreign country, and so named him on that occasion. 'Anāthapiṇḍada' is the language of this land; in Sanskrit it is Sudatta, which translates as 'Good Giver'. Because he practiced giving well, the locals praised him and named him Anāthapiṇḍada ('Giver to the Destitute and Solitary'). One who is young and fatherless is called destitute (*anātha*); one who is old and childless is called solitary. Because this elder constantly gave to such people, [he was so named]. That the trees come first and the park second is because the ruler is noble and the minister is humble.

1.36

'With a great assembly of bhikṣus' and below refers to the disciples. Ānanda meant that it was not merely that I alone heard it in the Jeta Grove, but furthermore the Buddha was dwelling together with the śrāvakas, bodhisattvas, and the assembly of devas and humans, and I took part among them and was able to hear it together with them. The reason why the six elements unfold and depend on one another is that Ānanda intended to refute false transmission and generate faith in living beings. The text has three parts: first, the śrāvaka assembly; second, the bodhisattvas; third, the miscellaneous assembly. Speaking in terms of appearance and robes, the śrāvakas shaved their crowns and wore dyed robes, always remaining at the Buddha's side, and so come first; the bodhisattvas manifested outwardly in response to beings' capacities, their appearance not being uniform, and so come next; devas and humans in body had not left worldly life, and so come last. Sentient beings see only their outward traces and cannot fathom their fundamental source, so their superiority and inferiority are distinguished by appearance and robes. If considered in terms of inner mind, the śrāvakas sink into emptiness, humans and devas cling to existence, and bodhisattvas follow the Middle Way; hence they are arranged in the intermediate position between the first and the last to symbolize this.

1.37

The śrāvaka assembly is divided into six: first, clarifying the category; second, indicating the number; third, displaying the rank; fourth, praising the virtues; fifth, listing the names; sixth, the general conclusion.

1.38

“Together with a gathering of great bhikṣus” clarifies the category. “Together with” means in company with. “Great” in Sanskrit is mahā, which contains three meanings: great, many, and supreme. Because these venerables were all revered by deva kings and great beings, it is called “great”; because they fully understood internal and external texts, it is called “many”; and because they surpassed the ninety-five kinds of non-Buddhist paths, it is called “supreme.” The translator rendered it based solely on one meaning. “Bhikṣu” has six meanings across cause and fruit: at the causal stage, they are named “beggar of sustenance,” “terrorizer of Māra,” and “destroyer of evil”; at the fruition stage, they are designated “worthy of offerings,” “slayer of thieves,” and “unborn.” “Beggar of sustenance” means appealing for what supports the body so as to be forever parted from the four kinds of improper livelihood. “Terrorizer of Māra” means that when one resolves to leave household life, the Demon King fears their departure from his realm. “Destroyer of evil” means being able to eradicate the ninety-eight entangling afflictions, which are evil causes. Now, this listed assembly of co-listeners were all great arhats; though their name remains at the causal stage, they were in truth persons of the fruit. “Saṅgha” in full is saṃgha, translated here as “harmonious assembly,” meaning four or more persons up to an immeasurable number; showing that the two harmonies of phenomenal action and principle are without conflict or dispute, it is therefore called an “assembly.”

1.39

“Twelve hundred and fifty persons in all” indicates the number. When the Buddha first attained awakening and had finished liberating the five persons, he then converted the three Kāśyapas—namely, Uruvilvā, Gayā, and Nadī; the brothers together had one thousand disciples. Next, he converted Śāriputra and Maudgalyāyana; the two together had two hundred and fifty disciples. All turned from the heterodox toward the correct and attained the supreme fruit, and feeling gratitude for the Buddha’s kindness, they constantly attended upon him. Furthermore, the Puyao jing states: “The various sūtras mostly list twelve hundred and fifty persons because the sūtra compilers esteemed their being the very first to take refuge in the Buddha and thus listed them, though they were not necessarily all present together in the assembly.”

1.40

“All were great arhats” reveals their rank. This means these bhikṣus were not trainees (śaikṣa); all possessed the ultimate fruit of non-training (aśaikṣa). “Arhat” contains three meanings: first, “worthy of offerings,” because they are capable of serving as fields of merit for humans and devas—this is the fruit of the “beggar of sustenance”; second, “slayer of thieves,” because they have cut off afflictions completely—this is the fruit of the “destroyer of evil”; third, “unborn,” because they do not undergo subsequent existence—this is the fruit of the “terrorizer of Māra.”

1.41

“Known and recognized by the multitude” praises their virtues. Hearing their name and admiring their virtue is called “known”; beholding their form and reverently honouring them is called “recognized.”

1.42

From “Elders” downward lists their names. “Śāri” is translated here as “pearl” and also as “body.” Because his mother had a beautiful bodily form and the signs of her keen intelligence lay in her pupils (pearls of the eyes), she was named Pearl and also named Body. The Venerable was born of Pearl, hence he was named Pearl’s Son (Śāriputra). As for “Mahāmaudgalyāyana,” “Mahā” means great, and “Maudgalyāyana” means wild bean or pulse-gatherer; in high antiquity there was an immortal who lived in seclusion to pursue his aspirations and gathered and ate pulse and beans, and the Venerable was his descendant. Because many shared this clan name, “Mahā” was prefixed to distinguish him. “Mahākāśyapa” is translated here as “Great Light-Drinker”; an ancient immortal’s bodily radiance was blazing and swallowed up other lights so that they could not appear, and the clan was named after this. “Kātyāyana” means “fan-cord”; the Venerable was orphaned early, and his mother loved her son so dearly that she could not remarry, just as a cord ties a fan, and from this the name was established. “Kauṣṭhila” means “Big Knees,” because his kneecaps were large; he was Śāriputra’s maternal uncle. “Revata” means “Mansion Star,” a northern constellation; it was because his parents prayed to this star and bore a son. “Cūḍapanthaka” is translated as “Snake Slave,” or some say Cūḍa means “beside the highway” and Panthaka means “beside the small road,” because this Venerable was born by the roadside. What the various sūtras and vinayas call Cūḍapanthaka is this person. “Nanda” means “joy”; originally an oxherd, he served various buddhas with his oxherding, and the Buddha preached the Dharma for him, whereupon he entered the path. “Ānanda” is translated here as “Rejoicing”; he was a paternal cousin of the Buddha, and because he was born on the day the Buddha attained awakening and the entire nation rejoiced, he was accordingly given the name Joy. “Rāhula” means “obstruction”; this was the name of an asura, because it could obstruct the sun and moon; since this Venerable obstructed the Buddha from leaving home just as the asura obstructs the moon, and was the Tathāgata’s legitimate son. “Gavāmpati” means “cattle cud-chewer” and also “ox prints”; because he had been an ox in the past, his mouth had the habit of chewing the cud like an ox, and his feet bore the appearance of ox hooves. “Piṇḍolabhāradvāja,” also called Piṇḍolabhāradvāja or Guntopahan, are merely dialectal variations in Sanskrit phonetic transcription; “Piṇḍola” translates as “immovable,” while “Bhāradvāja” was translated by Tripiṭaka Master Paramārtha as “swift,” “sharp-facultied,” or “broad-spoken,” and the Benxingji jing translates it as “double banner”; it is one of the eighteen Brahman clans, and the Venerable belonged to that lineage. “Kālodayin” means “black radiance” or “coarse black,” because his form was ugly and black. “Kapphiṇa” means “Room Star” (Anurādhā), because his parents prayed to the Room Star and obtained a son. “Vakkula” means “good appearance,” because he had an attractive bearing. “Aniruddha” means “without poverty” and also “without extinction,” because he was constantly wealthy.

1.43

From “such as these” downward is the concluding summary. “Disciples”: because their learning ranks behind the master, they are called younger brothers; because their understanding is born from the master, they are called sons. “Brother” reveals the master’s modesty, and “son” makes clear the student’s reverence.

1.44

From “and together with the various” downward is the bodhisattva assembly. This again has three parts: first, clarifying their category; second, listing their names; third, the concluding summary. In the first text, “bodhisattva”: bodhi is translated here as awakening, and sattva is translated here as sentient being; it means seeking awakening above through wisdom, and rescuing sentient beings below through compassion. In the listing of names, “Mañjuśrī” is translated here as “Wondrous Virtue,” because the wondrous three virtues are partially opened and disclosed. As for “Dharma Prince,” the Da zhidu lun states: “The Buddha is the Dharma King; bodhisattvas who enter the correct rank of the Dharma up to the tenth stage are all therefore called Dharma Princes, all qualified to become buddhas, just like Mañjuśrī.” “Ajita” is translated here as “Invincible,” because he surpasses the one-sided and lesser paths. “Gandhahastin” is translated here as “Never Resting,” because the correct contemplation of the Middle Way flows in thought after thought. “Nityodyukta” means being without the indolence of the two extremes. “Together with such as these” is the concluding summary.

1.45

From “and Śakra Devānām Indra” downward is the miscellaneous assembly. In full, it is Śakra Devānām Indra, translated here as “Lord Able of Devas,” because he is able to act as master for the devas. The word “and so forth” includes Brahma kings and world protectors; these are all chief deva lords. “Immeasurable devas” refers to the rest of the celestial multitude. “The great assembly” completely encompasses humans, asuras, and the like. At the end of the sūtra, the conclusion of benefits states: “All the worlds of devas, humans, asuras, and others heard what the Buddha preached.” Thus we know they were present in the assembly. The new translation lists them comprehensively here.

1.46

From “At that time” downward is the second part, the main body of the sūtra. It has two parts: first, the general address; second, the specific explanation. In the first text, addressing Śāriputra is the sūtra compiler recounting the interlocutor. As for why he did not address the bodhisattvas and devas but addressed a śrāvaka: his intention was to cause beginners of the Hīnayāna to joyfully seek rebirth, turning from the small and entering the great. Śāriputra had already realized the supreme fruit, but during the Vaipulya period his bodhicitta had died; he considered himself to have realized entry into ultimate extinction without remainder, whereas from the Mahāyāna perspective he would only then undergo change. Yet neither of these two paths seeks rebirth in the Land of Common Residence of Sukhāvatī. The Tathāgata addressing him now is simply the superior instructing the inferior.

1.47

Question: “For a beginner in the small vehicle to seek rebirth—how can that be called entering the great?”

1.48

Answer: “The sūtra says: ‘anuttarā samyaksaṃbodhi.’ How could that not be entering the great?”

1.49

From “From here” downward is the phrasing of the general address. The first sentence clarifies the distance in quantity; the next two sentences clarify the names of the circumstantial and primary fruitions: the earlier sentence designates the realm and marks its name, and the later sentence brings forth the Buddha and reveals his title; distinguishing him from the past and future, it therefore says “at present preaching the Dharma.”

1.50

From “Śāri[putra]” downward is the second part, the specific explanation. It has two parts: first, clarifying the adornments of the two retributions; second, exhorting them to vow to be born in that land. The first also has two parts: first, circumstantial retribution; second, primary retribution. The first also has two parts: first, inquiring about the name and explaining its meaning; second, showing its characteristics according to retribution. The first also has two parts: first, inquiring about the name; from “that land” downward, second, explaining its meaning. “Therefore it is named Sukhāvatī (Utmost Bliss)”: because in contrast to Sahā, which is replete with myriad sufferings, it receives the name of Utmost Bliss. If the four lands are discussed in succession, its bliss is not yet ultimate. Regarding the four lands: first, the Land where Commoners and Sages Reside Together, meaning that commoners bound by all defilements and sages who have severed delusions reside together; second, the Land of Expediency with Remainder, meaning that those who cultivate the path of expedient means sever the delusions of the four abodes, but ignorance remains as a residue, so that they depart outside the three realms, receive a dharma-nature body, and have death and rebirth of transformation; third, the Land of True Retribution without Obstruction, meaning that those who cultivate the authentic contemplation of the Middle Way destroy the delusion of ignorance, attaining rebirth in that land and receiving the retribution of non-obstruction between form and mind; fourth, the Land of Eternally Quiescent Light, which is the wondrous principle of mind-nature itself: “eternal” is the dharma body; “quiescent” is liberation; “light” is prajñā. One should know that the first three are phenomenal, and the latter one is principle. The three lands are like images or cooked rice, while Quiescent Light is like a mirror or a vessel. If we discuss suffering and bliss for each: because the five defilements are heavy, there is suffering; because the contemplation of nature cuts off delusion skillfully, there is bliss—this is Expediency. Because cultivation and realization proceed in stages, there is suffering; because harmonious integration enters abruptly, there is bliss—this is True Retribution. Because partial realization is not yet ultimate, there is suffering; because ultimate completion is perfect, there is bliss—this is Quiescent Light. The first and the last discuss suffering and bliss in terms of fruit; the middle two clarify suffering and bliss with reference to cause. If viewed relative to one another in progression, the first seven are all suffering and only the last one is bliss; one should know that only ultimate Quiescent Light is truly called Utmost Bliss. The Buddha’s intent was to cause all to reach the bliss of the eighth, and therefore he tentatively praised the second to make them weary of the first suffering. If one attains the second and thereby achieves non-retrogression, the eighth can be anticipated. How great is the Grand Sage’s skillful means!

1.51

From “Moreover, Śāriputra” downward is the second part, showing the characteristics of bliss according to retribution, divided into five: first, the adornment of balustrades, nets, and rows of trees; second, the adornment of ponds, waters, and towers; third, the adornment of golden ground and heavenly flowers; fourth, the adornment of wondrous, diverse birds; fifth, the adornment of the wondrous sounds of the wind and trees; because of these five adornments, it is said that they “only experience all kinds of bliss.” In the first text, “balustrades” means railings: vertical ones are called lán, and horizontal ones are called shǔn. The four treasures are gold, silver, lapis lazuli, and crystal. Second, the adornment of ponds, waters, and towers. As for the water of eight virtuous qualities, the Chengzan jingtu jing states: first, clear and pure; second, cool and fresh; third, sweet and delicious; fourth, light and soft; fifth, moistening and lustrous; sixth, tranquil and harmonious; seventh, eliminating hunger and thirst when drunk; eighth, nourishing all faculties after drinking. From “also with gold and silver” downward lists the seven treasures. “Lapis lazuli” (liúlí) in full is vaiḍūrya, translated here as “not far,” because in the Western Regions there is a mountain not far from the city of Vārāṇasī that produces this gem, hence it was named after it; the characters were originally written liúlí, and later people added the jade radical. “Crystal” (pōlí) correctly is sphaṭika; its appearance is somewhat similar to the crystal of this land, but it has two colors, red and white. “Tridacna” (chēqú) in Sanskrit is musāragalva, translated here as “blue-white gem.” The Shangshu da zhuan says: “A large clam is like the rut (qú) of a great carriage”; qú means the wheel rim of a carriage. As for “red pearls,” the Fodi lun states they are produced from red worms, or that the pearl body is red, hence named red pearls. The Zhidu lun states: “Genuine pearls are produced in fish bellies, inside bamboo, and in snake brains; they are not necessarily produced only in clam wombs.” “Agate” (mǎnǎo) in Sanskrit is aśmagarbha, translated here as mǎnǎo; this gem’s color is like a horse’s brain, hence it was named after it. The new translation says: aśmagarbha, translated here as “treasury pestle” or “womb treasury,” taking this gem’s hardness and solidity as its name; the characters were originally written mǎnǎo, and later people added the stone or jade radical.

1.52

From “In the ponds” downward clarifies the lotus flowers, having three parts: first, generally showing their shape and size, being like chariot wheels; next, showing their light and color, having four differences; and finally, generally showing their fragrance, being wondrous, subtle, fragrant, and pure.

1.53

Third, the adornment of golden ground and celestial flowers. "Māndārava" translates as "agreeable to one's wish," because it delights the minds of people; because its colour is white, it is also translated as "white flower." As for "the folds of robes" (yījié), an ancient explanation states that it refers to the lapel of a robe. Paramārtha states that it is a vessel for holding flowers in foreign lands. As for "eating their meal and walking in meditation," it means walking in meditation after eating in order to digest and rest.

1.54

Fourth, the adornment of rare and wondrous varied birds, which also has two parts: first, explaining directly; second, resolving doubts. The first text has four main points: first, adducing their classes; second, listing their names; third, expounding the sounds; fourth, demonstrating the benefits. As for the white crane, the Xianghe jing states: "Because its constitution prizes purity, its colour is white; because its cry reaches heaven, its crown is red; because it feeds on water, its beak is long; because it is prominent in front, its rear digits are short; because it roosts on land, its legs are tall and its tail sparse; because it soars in the sky, its feathers are abundant and its flesh lean. With a large throat it expels the old; with an elongated neck it inhales the new; therefore it is born in heaven and its lifespan cannot be measured." As for the parrot, the Shanhai jing states: "Mount Huang has a bird like an owl, with blue-green feathers, a red beak, and a human tongue that can speak, called the parrot." Guo Pu's commentary states: "There are white ones." As for śāri, here it is called "spring oriole" or translated as "egret." Kalaviṅka translates here as "wondrous sound," because while still in the egg its sound already surpasses that of other birds. As for "the bird of shared life" (jivājīvaka), it has two heads and one body, different mental consciousnesses but the same karmic life, hence it is called "shared life." The Lotus Sūtra calls it mingming ("life-life"), the Tianwang [jing] calls it sheng ("life"), and the Nirvāṇa Sūtra calls it jīva-jīva; all refer to this bird. Jīva is Sanskrit, translated here as "living," "life," or "destiny"; hence one knows this. As for "elegant sound," it means elegant and upright. "Expounding and proclaiming": "expounding" means expounding broadly, and "proclaiming" means flowing freely through. The five roots refer to faith, vigour, mindfulness, concentration, and wisdom. That which is capable of generating [good dharmas] is called a "root." That which increases progress, is capable, and is not hindered is called the "five powers." The seven limbs of bodhi: "factors of enlightenment" also means branches; this is what the sūtras call the seven limbs of enlightenment. The seven refer to mindfulness, investigation of dharmas, vigour, joy, pliancy, concentration, and equanimity: the first combines concentration and wisdom, the next three are wisdom, and the latter three are concentration. The eight limbs of the noble path: this is what the sūtras call the eightfold noble path. The eight are: right view, right thought, right speech, right action, right livelihood, right effort, right mindfulness, and right concentration. From "having heard these sounds" onward demonstrates the benefits. Being mindful of the Buddha is like [relying on] a king of physicians; being mindful of the Dharma is like good medicine; being mindful of the Saṃgha is like an attendant nurse. When these three are complete, the disease of afflictions can be cured; this is being mindful of the differentiated-aspect Three Jewels. Furthermore, reflecting inward upon one's own mind: when it is quiescent yet ever illuminating, all marks are clearly evident, which is called being mindful of the Buddha; when it is illuminating yet ever quiescent, no dharma can be grasped, which is called being mindful of the Dharma; when quiescence and illumination are non-dual, that is, when existence and non-existence are harmoniously integrated, this is called being mindful of the Saṃgha. This is being mindful of the identical-essence Three Jewels. The birds expound with a single voice, and sentient beings understand each according to their kind; hence it is explained according to the two meanings of differentiated aspects and identical essence.

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阿彌陀經疏 — Classical Chinese