English (machine translation)

Language: English
Extent: 45 passages, 14,496 words
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Source: pramana-mt · Machine translation by Gemini 3.8 Flash (2026-10-21) of in.bauddha.taisho.1761 · Machine output without human authorship: no copyright is claimed (CC0 1.0). The original text keeps its own…

1 — 45 parts

Text

1.1

Composed by Shi Yuanzhao of Chongfu Monastery at Lingzhi, West Lake.

The ultimate proclamation of the One Vehicle ultimately points entirely to the Land of Bliss; the complete cultivation of the myriad practices is most pre-eminently ascribed to the name of the fruit [of buddhahood]. This is indeed because [the Buddha], establishing vows from the stage of cause and personally carrying them out with steadfast resolve, passed through kalpas as numerous as dust motes, cherishing the benevolence to rescue the multitudes, where not a single spot the size of a mustard seed was not a place where he gave up his body. With compassion and wisdom, through the six pāramitās, his gathering and transforming [of beings] left nothing out; the two kinds of wealth, internal and external, were unfailingly provided in response to requests. The capacities [of beings] were stirred and the conditions matured; his practice was fulfilled and his merit was accomplished: at once he completely realized the trikāya, and the myriad virtues were fully displayed in the four characters [A-mi-tuo-fo]. For this reason, when a good spiritual friend widely praises it, the fires of hell are transformed into a cool breeze; when a good companion teaches one to recite it, a golden lotus appears like the radiant sun. Heavy sins of eighty koṭis of kalpas are completely dissolved like smoke, and the remote realm of a hundred thousand koṭis of lands is reached in an instant, as if taking flight.

1.3

Alas! Minds are clouded and obstacles are heavy; faith is scarce and doubts are many. Disparaging pure karma as an expedient vehicle and sneering at reciting and upholding as a crude practice—is this not to indulge in the burning, decayed house, willingly resigning oneself to eternal kalpas of delusion, defying the compassionate parent, and deeply grieving a lifetime wasted in vain? One must believe that without relying on other-power, there is no set time for severing karmic afflictions; without encountering this gate, there is no way to escape birth and death. Those who hear and uphold it are quite numerous, truly in accord with the conditions of the times; though writings are many, few fully penetrate its essential purport. Exhausting the tip of the brush to offer this exposition, I dare to emulate past masters; extending the tongue-mark to offer praise, I vow to align with the Buddhas. Empty space may have an end, but how could my humble resolve be exhausted? Respectfully I encourage those in the same boat to deeply revere this path.

1.4

In intending to explain this sūtra, one must first encompass its essential outline through theoretical headings; only then may one enter into the text to explain its doctrinal import. First, the celebrated teachings of the Great Awakened World-Honoured One throughout his lifetime, though differing in great and small, do not go beyond teaching, principle, practice, and fruit. Relying on the teaching, the principle is revealed; based on the principle, practice is aroused; through practice, the fruit is attained. Subsumed by these four dharmas, virtually nothing is not fully exhausted.

1.5

First, regarding the teaching, there are broadly two aspects: first, explaining the arising of the teaching; second, distinguishing the characteristics of the teaching.

1.6

Under the first, the Larger Sūtra states: "The Buddha said: 'The Tathāgata, with immeasurable great compassion, pities the three realms. For this reason he appears in the world, shedding light upon and expounding the teaching of the Path, universally causing all living beings to obtain its Dharma-benefits, opening and revealing [the truth to beings of] the five destinies to deliver those yet undelivered, and determining the correct path between birth-and-death and nirvāṇa.'" This explains the general intent of his appearance in the world, which extends to all scriptures; this is called generally explaining the arising of the teaching. Next, according to the present sūtra, five intents are briefly stated: First, desiring to cause sentient beings to know the sufferings of Sahā and seek departure; thus the sūtra states, "Sentient beings in that land have none of the sufferings." Second, to cause them to know the Buddha's realm and give rise to joyful longing; thus below it explains the adornments of circumstantial and direct rewards, encouraging rebirth in that land. Third, to cause them to collect the mind and abide peacefully in the buddhānusmṛti-samādhi; thus below it states, "Hearing of Amitābha, they firmly hold the name single-mindedly and without distraction," and so on. Fourth, to cause them to shatter obstacles, escape suffering, and obtain pure joy; thus below it states, "When this person's life ends, their mind is not inverted, and they immediately attain rebirth," and so on. Fifth, to cause them to be born in that land and accomplish bodhi; thus below it states, "All these people attain the stage of avaivartika," and so on. This clarifies that the primary intent of expounding the sūtra is restricted to the present text; this is called specifically relating the arising of the teaching.

1.7

Second, distinguishing the characteristics of the teaching. The Pure Land teachings and contemplations generally illumine the currently existing Buddhas of the ten directions. Just as cited below, the Buddhas of the six directions, numerous as the sands of the Ganges, extending their broad and long tongues to encourage faith in this sūtra, are its proof. Furthermore, based on the text below, good men and good women who hear the sūtra and uphold it, without passing through gradual stages, all attain avaivartika toward anuttarā samyaksaṃbodhi. Therefore, we know that all Pure Land teaching gates are Mahāyāna dharmas of perfect and sudden attainment of buddhahood; they are definitely not biased or small, as discussed in detail elsewhere.

1.8

Second, explaining the principle: the principle is the essence of the teaching, which is also divided into two: first, general; second, specific. Under the first, all Mahāyāna texts take the vaipulya true reality as their essence. "Fang" (vai-) means broad and extensive, and "deng" (-pulya) means equal. Because the wondrous principle of true reality horizontally pervades all phenomena, it is called broad and extensive; because it vertically encompasses ordinary beings and sages, it is called equal. Therefore, we know that all phenomena, horizontally and vertically, are all born from conditions; all are inconceivable and none are not true reality. This is the general principle expressed by the Mahāyāna throughout [the Buddha's] lifetime. Second, regarding the specific: the present sūtra takes Amida's cultivating causes and evoking the fruit, the inconceivable merits of the adornments of circumstantial and direct rewards, as the principle expressed. This is truly because in the causal stage he made formless great vows, cultivated wondrous practices of non-abiding, and evoked the holy fruit of non-attainment. Pointing to concrete phenomena as the principle, form is immediately non-form; therefore, the body and land that are evoked are none other than true reality. Thus, the text below states: "Just as I now praise the inconceivable merits of Amitābha..." If it were not the wondrous principle, how could it be called inconceivable?

1.9

Third, explaining the practice: practice is the central aim of the teaching, which also has general and specific [aspects]. First, generally explaining the great practice: it does not go beyond generating the mind of supreme enlightenment and cultivating the six pāramitās and myriad practices; being fully set forth across various scriptures, they will not be listed in full again. Second, discussing the specific: cultivating pure karma to evoke rebirth in the Pure Land is distinctively a direct pathway for departure [from saṃsāra]. Within pure karma there are furthermore multiple kinds, and the methods of practice shown across the various sūtras each differ: the Contemplation Sūtra has the wondrous contemplation of the three blessings; the Larger Sūtra has hanging silk banners and canopies for one day and one night, and upholding the precepts of purification for ten days and ten nights; the Great Compassion Sūtra has reciting the name for one day and mutually encouraging one another; the Pratyutpanna-samādhi Sūtra has focusing mindfulness before oneself for over one day, never sitting or lying down for ninety days; the Drum Sound Sūtra has worshipping and mindfully reciting during the six periods for ten days and ten nights; the Dhāraṇī Collection has reciting various divine dhāraṇīs; the Mahābherīhāraka Sūtra has merely generating the thought of being aware that that Buddha exists. The expedient means accommodate different capacities and the methods of practice are not identical, yet though the teaching gates differ, all lead to rebirth. The present sūtra specifically reveals the method of holding the name, which is the very central aim of this sūtra. For today it is paramount; hence it should be shown in detail and must not be treated vaguely. Summarizing the sūtra text, there are provisionally five guidelines: 1. In the mind, giving rise to joy and revulsion—revulsion toward suffering and joy toward bliss; 2. The body must face the west, standing upright with palms joined; 3. Setting a definite period of time—one day to seven days; 4. Fastening the mind on the Buddha's realm, single-minded and undistracted; 5. Resolving to die without regression, resolutely vowing to seek liberation. If one recites the name like this, even down to ten recitations one can still attain rebirth, how much more so for one to seven days?

1.10

Fourth, explaining the fruit: the fruit is the function of the teaching, which also has two distinctions: First is the proximate fruit. The sūtra states: "When this person's life ends, their mind is not inverted, and they immediately attain rebirth in the Sukhāvatī world." Due to the previous recitation of the Buddha, karmic affinity is formed and becomes the cause; casting off this defiled suffering and evoking that pure joy, one immediately obtains the pure body of the Dharma-nature and dwells in the Land of Common Residence. Second is the distant fruit. Below it states: "Sentient beings who are born there all attain the stage of non-retrogression toward anuttarā samyaksaṃbodhi." This means that after being born in that land, hearing the Dharma and attaining forbearance, cultivating the path of bodhi and severing afflictions, realizing the true and ultimately accomplishing buddhahood, one immediately realizes the pure dharmakāya and dwells in the Land of Dharma-nature. The four headings listed above briefly raise the general outline; the remainder will be explained later, relying on other texts for detail.

1.11

Next, in explaining the text, this sūtra has two translations in all: First, the translation by Master Kumārajīva of the Yao Qin, which is the present version; second, the translation by Master Xuanzang of the Great Tang, which is found in the canon today. The established titles differ respectively, as explained below. From ancient times there have been three masters who commented on it: Master Ci'en of the Tang wrote one fascicle of the General Praise; in the present dynasty, Master Gushan and Master Zhaxi both have Commentaries and Subcommentaries circulating in the world. What is produced now follows each of their aims; occasionally there are points of agreement and difference, which will be witnessed when approaching the text.

1.12

Next, the actual explanation of the textual features also has two parts: first, explaining the sūtra title; second, explaining the sūtra text. In the first part, the original title of this sūtra is "Sūtra on the Inconceivable Merits Praised and Protected by All Buddhas," totaling sixteen characters. The character "sūtra" (jing) is the general title, and the preceding fifteen characters are the specific title. The first eight characters belong to the teaching—that is, the adornments of circumstantial and direct rewards and rebirth through reciting the name expounded in the sūtra are all the inconceivable merits of Amida's cultivating causes and evoking the fruit through his majestic spiritual power and the power of his vows; the latter seven characters belong to the human capacity—that is, relying on the teaching to give rise to practice, exclusively cultivating to accomplish the karma, and being invisibly supported and held by all the holy ones, without retrogression straight to bodhi. Master Xuanzang's Tang translation directly used the original title, calling it "Sūtra on the Pure Land Praised and Received by the Buddhas"; although the words are slightly different, the intended meaning is largely the same, as can be seen by comparing the texts. The Qin translation of the present sūtra concealed and omitted the original title, placing it after the Buddhas of the six directions, as stated below: "You sentient beings should believe this...," and so on. Taking the essentials based on the central aim, it separately established this title, with roughly five reasons: First, above it accords with the sūtra's purport; since the sūtra only reveals the method of holding the name, it takes the Buddha's name to mark the head of the title. Second, below it suits the capacities [of beings]; since the name of Amida is delightful for the multitude to hear, using it to mark the title causes many to believe and accept it. Third, the principle is naturally included; merely by marking the Buddha's name, praising and protecting are naturally subsumed. Fourth, the meaning preserves convenience and ease; the Sanskrit name is comprehensive and familiar to the ear. Fifth, the phrasing follows brevity and conciseness, so that later generations who uphold and recite it will not find it cumbersome. Furthermore, as with the Tang translation, which established its title from the original, its widespread distribution has not been heard of; and as with the Larger Sūtra, which marked its title with Chinese [expansiveness], its recitation and upholding are rarely seen. Thus we know that the Qin version deeply understood the holy mind; therefore it came to be universally followed across the four seas, remaining timeless for a hundred generations. As recorded in the Gantong zhuan, Master Kumārajīva had translated scriptures since the time of the Seven Buddhas—this is truly no falsehood! Now, in explaining this title, the upper five characters are specific, being restricted to the present sūtra; the bottom one character is general, being shared with the various scriptures. Within the specific title, the upper two characters [fo shuo] designate the master who is able to expound the teaching; this is definitely Śākya[muni], yet it only cites the general title. The lower three characters [a mi tuo] indicate the person expounded; distinguishing him from other Buddhas, it thus marks the specific name. The mutual citation of general and specific shows the translator's skill: pouring forth from my mouth and bringing joy to their minds, matching the teaching to the capacity—hence it is called "Spoken by the Buddha."

1.13

"Amitābha" is translated here as "Measureless." The sūtra itself explains: "That Buddha's light is measureless, illuminating the lands of the ten directions without hindrance; therefore he is named Amitābha." This refers to being boundless in extent. It also states: "The lifespan of that Buddha and his people lasts for measureless, boundless asaṃkhyeya kalpas; therefore he is named Amitābha." This refers to being measureless in number. Light represents the Buddha's wisdom; lifespan represents the Buddha's blessings. Using these blessings and wisdom to adorn the original dharmakāya, the three virtues are fully perfected to establish this auspicious name; the rest is as explained below. In the general title, the Sanskrit term is sūtra, translated here as "thread" (xian). A thread is able to string together and hold, which serves as a metaphor for what the teaching expresses: connecting the text and principle, and gathering all capacities. Glossed as "rule" (fa) and glossed as "constant" (chang), its meaning is as commonly explained.

1.14

Next is the direct explanation of the text of the sūtra, broadly divided into three parts: from the beginning up to "together with a great assembly" is the introductory section; second, from "At that time the Buddha said..." down to "this is extremely difficult" is the core doctrine section; third, from "When the Buddha had preached this sūtra..." down to the end of the text is the dissemination section. Within the first, sūtras in general possess two prefaces: the preface attesting faith and the launching preface. This sūtra only sets forth the attestation of faith and uniquely lacks a launching [preface]. The preface to the Biographies of Rebirth says: "This is a sūtra spoken unasked among the twelve divisions of the teaching. It is just like a mother fondling an infant, not waiting for it to ask, but only wishing to attend to its limbs and suckle and feed it." Now, seeking by principle, there are briefly two senses: First, it demonstrates that the pure lands in other directions are not the partial, inferior realm of the two vehicles; even if there are provisional practices, they appear as if not knowing [them]. Not relying on causes and conditions, he solitary and spontaneously spoke it, manifesting its exceptional nature. This is what is meant below when the Buddhas praise Śākya, saying: "Able to accomplish an extremely difficult and rare task, to preach for this world a Dharma difficult to believe." Second, it demonstrates that our Buddha, the World-Honoured One, with great compassion pities beings, like a mother loving her child; pitying their smallness and foolishness, unable to question and ask, he summons them to instruct them, manifesting his profound intimacy. Therefore, below the Tathāgata enjoins: "All of you should believe and accept my words and what all the Buddhas speak."

1.15

Regarding the attestation of faith: this is Ānanda compiling the canon in obedience to instructions, arranging six matters as proof to clarify that it is not false or erroneous, in order to lead beings to believe. If the six conditions are not complete, the teaching will not arise; they are named the six fulfillments. At the beginning of the various sūtras, explanations are extremely voluminous; here I only briefly raise the main essentials, the rest being extensive as found there. First, "Thus": "Thus" is a term indicating phenomena, namely indicating the Dharma-gate spoken in the core doctrine. Conforming to principle is called "thus"; being free from error is called "so" [= true]. Hearing and upholding it due to faith is called the fulfillment of faith. Second, "have I heard": Ānanda himself says that he personally heard it from the Buddha, not reported through others; this is the fulfillment of hearing. Third, "at one time": the gathering of host and companions, the preaching and listening from beginning to end, differentiating it from other times; this is the fulfillment of time. Fourth, "the Buddha": the Lord of the Teaching, Śākya, personally expounded it from his golden mouth, not spoken by others; this is the fulfillment of the host. Spoken fully as "Buddha", translated as "the Awakened One"; the name "Awakened" is general, but here it is restricted to wondrous awakening, the ultimate final fruit, one of the ten titles; this is a general title. Fifth, "dwelling at Śrāvastī..." and so on: the preaching of the sūtra has a location; mentioning Śrāvastī is the realm of touring and transforming; mentioning the Jetavana is the place of residence; this is the fulfillment of place. Śrāvastī is translated as "famed things", meaning that its people and wealth are plentiful and its fame is heard far in various lands. Jeta gave the trees and Anāthapiṇḍada bought the park; together they formed the Buddha's monastery, hence it was named after them. Sixth, "together with a great bhikṣu..." and so on: the great assembly of the fourfold community of monastics and laity gathering together, not heard by me alone; this is the fulfillment of the assembly. The assembly has three categories: first, the śrāvaka assembly; second, "together with all..." and so on, which is the bodhisattva assembly; third, "and Śakra..." and so on, the human and deva assembly. The śrāvakas constantly attended upon the Buddha and moreover had superior deportment, hence they are listed first; the bodhisattvas concealed or revealed themselves without fixity and were unrestrained in form and dress, hence they follow next; the lay assembly of humans and devas differed completely in form and dress, hence they are listed at the end.

1.16

In the first [assembly] there are four parts: first, indicating the number; second, from "all were..." praising their virtues; third, from "Elders..." listing the names; fourth, from "such as..." the concluding summary.

1.17

In the first, "great bhikṣus" refers to the foremost disciples, as listed below; the one thousand two hundred and fifty retinue disciples are not listed. Bhikṣu is also called bhikṣu; this is translated as "mendicant", begging for food to sustain the body and begging for Dharma to train the mind; it is also translated as "terrifier of Māra", their aspiration terrifying Māra and their virtue making Māra afraid; it is also said to be "destroyer of evil", receiving precepts to destroy karma, and using concentration and wisdom to destroy delusions. These three are names from the cause; their fruit titles are as explained later. "Saṅgha" is fully said as saṅgha; this is translated as "assembly". When four or more people carry out all karmas that extinguish evil and generate good, comprehensively encompassing ordinary beings and sages and universally including principle and phenomena, it is called an assembly. When the Buddha first attained the Way, he converted the three Kāśyapas, who together had one thousand disciples; next he converted Śāriputra and Maudgalyāyana, who together had two hundred and fifty disciples. These had all originally been non-Buddhists; having met the Buddha and attained deliverance, bearing deep gratitude for the Buddha's kindness, they constantly followed and attended him. Some say that because of honoring their being the very first to take refuge in the Buddha, they are mostly listed, not necessarily that they were always present at every assembly. In the praise of virtues, "arhat" also has three translations: first, "worthy of offerings", capable of being sustained by beings, which is the fruit of the mendicant; next, "slayer of foes", subjugating the afflictions of Māra, which is the fruit of terrifying Māra; third, "unborn", fetters exhausted and suffering gone, which is the fruit of destroying evil. They are precisely the foremost in the assembly as listed below; the great assembly of humans and devas knew their virtues and deeds, and recognized their deportment and appearance, hence it says "known to the assembly". In the listing of names, possessing heavy virtue and advanced monastic age, they are called "Elders"; the term is restricted to the first person, but its sense covers all the ranks. Śāriputra is translated here as "Son of the Body" and also called "Son of the Pearl". His mother had a fine bodily form, and her intelligence resided in the pupils of her eyes; people of the time revealed the mother by the son, giving him this appellation. It is also said that "Śāri" marks the father and "putra" marks the mother, displaying both parents, hence saying Śāriputra; "putra" means son. Mahāmaudgalyāyana: "Mahā" is translated as great; those with the same name were many, so "great" was added to distinguish him, and the ones below follow this pattern. Maudgalyāyana: the Sūtra of Mañjuśrī's Questions translates it as "radish root" (laifu is read as radish). Paramārtha said: "Maudgala is translated as broad bean; these two items were relished by ancient immortals, and the clan was named after them. Named Nyagrodha, which is a tree name; the parents prayed to the spirit tree and obtained a son, hence he was named after it." Kāśyapa is translated here as "Great Turtle Clan"; his ancestors studied the Way, and a miraculous turtle bearing the immortals' texts responded; they were named as a clan after this virtue. Paramārtha translated it as "Light Waves"; an ancient immortal's bodily light surged in flames like blazing waves; he is also called "Light Drinker", because he could outshine other lights so they would not appear. Named Pippala, which is also the name of a tree, obtained by praying to the tree. Kātyāyana is translated as "literary adornment", also called "hanging shoulders", and also "good shoulders"; he was also named Kura, which translates as "superior thought"; these all took names from the lineage. Koṣṭhila is translated here as "Big Knees" (some say because his kneecaps were big). He was Śāriputra's maternal uncle; when debating doctrine with his sister, he always defeated her, but when she became pregnant he could not defeat her; knowing she was carrying a wise person, he went to South India to read and recite various scriptures, having no leisure to cut his fingernails, so people of the time called him the Long-nailed Renunciant. Revata is also named Liyue, translated here as "constellation", or said to be "the constellation Shi"; his parents obtained him by praying to a constellation, and he was named after the constellation; some say "false combination"; the Sūtra of Mañjuśrī's Questions calls him "Constantly Making Sound". Someone cited the Mahāprajñāpāramitopadeśa that he once stayed overnight in an empty pavilion and witnessed two ghosts contending over a corpse; judging according to the truth, he awarded it to the small ghost; the large ghost angrily pulled off his limbs, and the small ghost took parts of the corpse to patch him up; because of his distress at not knowing whose body it was, he was called "false combination". Also, harboring doubts in his mind, whenever he met someone he would ask: "Do you see my body or not?" The monks said to him: "Your body was originally another's leftover corpse, not your own." Thereupon he attained the Way, hence it was made his name. Cūḍapanthaka is translated here as "Snake Slave"; or it is said that Cūḍa means "beside the main road" and Panthaka means "beside the small road"; born beside the road, he was named after it. Nanda is said here to be "joyous", also translated as "delight". Originally an oxherd, he tested the Buddha with oxherding matters; the Buddha expounded the Dharma for him, and he attained the Way with delight, hence in some places he is named Oxherd Nanda; or some say he is Upananda in the Vinaya. Ānanda is said here to be "joy", or said to be "untainted". When King Śuddhodana heard that the prince had attained Buddhahood, the king was greatly joyful; King Śuklodana memorialized that a son was born, and the whole country was glad, hence he was named after this. Rāhula is said here to be "obstruction"; he was the Buddha's legitimate son, and because of repaying past karma, he remained in the womb for six years, hence he is called "obstruction". Paramārtha said: "Rāhu originally meant asura, able to obstruct the sun and moon with his hand, so it should be said 'obstructing the moon'. The Buddha said: 'My Dharma is like the moon; this child obstructed me from immediately going forth into homelessness, yet throughout lifetimes he has been able to renounce,' hence he is called 'obstruction'." Gavāmpati is translated here as "cattle chewing" (pronounced shi), or said to be "bull king", or said to be "cow tracks". In five hundred past lifetimes he was once a bull king; his residual retribution not yet exhausted, he was constantly chewing and smacking; people of the time called him "cattle chewing". Also for this reason he was named "cow tracks"; to avoid people seeing and ridiculing him, he constantly resided in the heavens. Piṇḍola-bhāradvāja: the upper part is based on the lineage; Piṇḍola is translated here as "unmoving" (speaking of what he attained); Bhāradvāja was translated by Paramārtha as "swift", or "sharp faculties", or "broad speech" (speaking of the nature of his faculties); it is a lineage among the Brahmins. Kālodayin is translated here as "black light", or said to be "coarse black", named from his appearance. Kapphiṇa is translated here as "the constellation Fang" (pronounced xiu); obtained by praying to a constellation, he was named after it. Moreover, when he first went forth and wished to go see the Buddha, on a rainy night he lodged at a potter's house; another monk came along behind him, and the former monk pushed straw to him to sit on the ground; the later monk then expounded the Dharma for him, and he suddenly attained the Way; the later monk was indeed the Buddha; lodging in the same room with the Buddha (pronounced su), he was named from the place of attaining the Way. Vakkula is translated here as "fine appearance", also said to be "grand form"; having a proper and upright appearance, he is called "fine appearance". He was one hundred and sixty years old, free from illness and early death. In the past he upheld a single precept against killing, so for ninety-one kalpas his life did not end prematurely; in the past he gave one harītakī fruit to the Saṅgha, hence his body was constantly free from illness, evoking his present superior retribution, hence he was named after it. Aniruddha is also called Analu, or called Aniluotou, all being mere phonetic variations of the Sanskrit. It is translated here as "without poverty", also said to be "as one wishes", or said to be "inexhaustible". In the past, during a famine, he gave coarse grain to a pratyekabuddha, so for ninety-one kalpas his retribution was abundant, hence he was named after it. In the concluding summary, it briefly raises sixteen foremost persons, who cannot all be fully listed, hence it says "such as these". Nanshan says: "Learning after me, they are disciples; understanding born from me, they are called sons."

1.18

Next, among the bodhisattvas there are three parts: first, indicating the number; second, from "Mañjuśrī..." listing the names; third, from "together with..." the concluding summary.

1.19

In the first, those hearing together were extremely numerous; briefly raising four names, it says "all". "Bodhisattva" is an abbreviation of the Sanskrit term. The Tiantai Precept Commentary says: "Mahā-bodhi-citta-sattva: this is translated as a great mind for the Way that brings sentient beings to completion." Or it is said: "Bodhisattva translates as awakened sentient being; awakening refers to seeking above, which is wisdom; sentient beings refers to transforming below, which is compassion." In the listing of names, Mañjuśrī is also called Mañjuśrī; this is translated as "Wondrous Auspiciousness": "wondrous" manifests what he has attained, and "auspiciousness" praises his benefiting beings; it is also called "Wondrous Virtue", the meaning also being the same. Continuing and prospering the Buddha-lineage, he is called Prince of the Dharma. The Treatise [on the Great Perfection of Wisdom] says: "The Buddha is the Dharma King; bodhisattvas entering the stage of the true Dharma, up to the ten stages, are all named Princes of the Dharma." Thus we know that this name covers all the ranks below. Ajita: this is said here to be "Invincible", meaning that his compassion and wisdom cannot be matched by the partial and inferior. Gandhahastin is translated here as "Never Resting"; sentient beings being endless, his cultivation of causes and elicitation of fruits are without end. Constant Vigour: sentient beings being measureless, his seeking above and transforming below are without temporary laxity. In the concluding summary: however, the name bodhisattva applies generally from initial to final; those listed above are all in profound ranks of succession, or are provisional manifestations acting as supportive attendants, hence it says "all great ones".

1.20

Third, regarding humans and gods: Śakra Devānām Indra is fully called Śakro Devānām Indraḥ, translated here as "Able Lord of the Devas," that is, the lord of the Trāyastriṃśa Heaven. Here, "Di Shi" (Indra-Śakra) mentions both the Chinese and Sanskrit names together. The lords of the Mahābrahmā heavens and the Four Heavenly Kings heavens are very numerous and cannot be listed exhaustively; thus it says, "innumerable." Furthermore, together with the four assemblies of monastics and laity, as well as the eight classes of dragons and spirits, it therefore says: "along with the great assembly." This is abridged in the prologue; the full text appears in the dissemination section.

1.21

Second, the main body of the text is broadly divided into three sections: From the beginning to "all meet in one place," it first praises the adornments of both circumstantial and direct rewards to inspire longing and aspiration. Second, from "one cannot with few [good roots]" downward, it directly demonstrates single-minded recitation and holding the name, teaching the method of practice. Third, from "Just as I now" downward, it subsequently cites the shared praises of all buddhas, exhorting faith, acceptance, and upholding. The doctrinal division into three parts thoroughly exhausts the entire sūtra; let the wise examine it, and more than half the meaning will be comprehended!

1.22

The first section again has two parts: First, a general indication of circumstantial and direct rewards. The first two lines indicate the interlocutor. As soon as the assembly had gathered, [the Buddha] addressed him; hence it says: "At that time." Śāriputra, of great provisional manifestation, was foremost in wisdom, understanding words and grasping their meaning, deeply according with the Buddha's mind; thus throughout the sūtras he is often made the interlocutor. The Maitreyavyākaraṇa Sūtra says: "Śāriputra of Great Wisdom is able to turn the wheel of Dharma following the Buddha; he is the great general of the Buddha's Dharma." Thus we know Śāriputra's talent and eloquence were peerless, yet in this sūtra he did not utter a single word to express doubt or ask a question; from beginning to end, the Tathāgata entirely addressed him by name to teach him. This is what was referred to earlier as "manifesting as if not knowing," the meaning of which is seen here. From this point downward are the matters explained. The four lines above indicate circumstantial reward. Pure lands are of many kinds, as discussed elsewhere; here what is indicated is the Pure Land of Common Abode, which, like worldly realms and countries, has both direction and distance definitely fixed. In contrast to this [world's] extreme suffering, it is named Sukhāvatī (Utmost Bliss); it is also called Peaceful Bliss and An-yang (Nourishing Peace). Deluded ordinary sentiments doubt the distance of a hundred thousand kotis of lands, yet it can be reached in the snapping of a finger or the bending of an arm, in an instant—first, because the pure and defiled [realms] of the ten directions are of the identical one mind, and second, because mental thoughts are unfathomably swift. The Treatise on the Ten Doubts says: "As long as sentient beings accomplish pure karma, the mind abiding in samādhi at the point of death is itself the mind of taking birth in the Pure Land; the stirring of thought is the very moment of birth in the Pure Land." For this reason, the Contemplation Sūtra says: "Amida's Pure Land is not far from here." Furthermore, the power of mental karma is unfathomable; one is born there in a single thought-moment, and there is no need to worry about distance and the like. The three lines below indicate direct reward. Mentioning only the teaching host necessarily includes his retinue; to differentiate him from the past and future, it says "presently."

1.23

From "Śāri[putra]" downward is the second part: a detailed explanation of circumstantial and direct rewards, which also has two parts: From the beginning to "adorned," it explains circumstantial reward; from "Śāriputra, what do you think?" downward, it next clarifies direct reward. The first part also has two sections: First, a brief explanation of the name and its meaning; from "Moreover, Śāri[putra]" downward, a detailed clarification of its superior characteristics. In the first section, the upper three lines pose the question, and the lower four lines provide the explanatory resolution. "Without multiple sufferings" serves to contrast and highlight the Sahā world, inspiring aspiration and revulsion. The three realms and six destinies are collectively called karmic fruits of suffering, within which there are the eight sufferings, the five sufferings, and the three types of suffering. Birth, old age, sickness, death, poverty, separation from the loved, association with the hated, and not getting what one seeks are the eight sufferings. The five unwholesome karmas of killing, stealing, sexual misconduct, lying, and drinking alcohol are all causes of suffering that inevitably incur fruits of suffering; these are called the five sufferings. The suffering of suffering, the suffering of change, and the suffering of conditioned existence are called the three types of suffering. The sūtras and treatises briefly indicate their names and numbers. Truly speaking of this Land of Endurance, everything is suffering and there is nothing pleasant; [analogies of] a burning house or a prison are insufficient as metaphors. Amida's Pure Land is extraordinarily sublime: holy sages gather together to hear the Dharma and awaken to the Way, their lifespans endure for eternal kalpas, and they are non-retrograde from bodhi. Even if there were other pleasures, none could surpass this. Merely being free of all sufferings is already delightful; how much more so when endowed with all superior qualities—how could its joy ever end? Therefore it is called "Utmost." The Larger Sūtra says: "If, when I attain buddhahood, the joy experienced by humans and devas in my land is not equal to that of a monk whose outflows have ended, may I not attain perfect awakening." Shandao said: "Those who vow to be born in that land must encourage their minds and discipline themselves, taking the end of their lives as their goal. For the duration of this single physical form, it may seem like a minor suffering; but with the previous thought-moment ending life, one is born in the subsequent thought-moment, to enjoy unconditioned Dharma joy for long ages and eternal kalpas, directly until attaining buddhahood without retrogressing into saṃsāra—is that not delightful!"

1.24

Next, in the detailed clarification: As for the realm of circumstantial reward, what confronts the ears and eyes does not go beyond sights and sounds. According to the concluding statements in the sūtra on the accomplishment of adornments, there are only three places, which make three sections: First, the balustrades, nets, trees, and ponds are solely the adornment of exquisite sights. Second, the golden ground, flowers, and music combine the adornments of sights and sounds. Third, the singing birds and breeze in the trees are solely the adornment of Dharma sounds. Therefore, the present division is entirely different from past ones; please examine the text of the sūtra and do not cling to the old.

1.25

Regarding the first adornment, it is divided into two: From the beginning to "fragrant and pure" lists the characteristics; from "Śāri[putra]" downward is the second part, which concludes and demonstrates. Listing the characteristics also has two parts: From the beginning to "Sukhāvatī" adduces the balustrades, nets, and rows of trees to clarify the name; from "Moreover, Śāri[putra]" downward is the second part, which cites the ponds, pavilions, and jeweled lotuses to demonstrate their characteristics.

1.26

In the first part, the upper seven lines demonstrate the characteristics, and the lower two lines conclude with the name. Saying "rows of trees" means they surround in seven tiers; each tree is eight thousand yojanas high, row upon row aligned without irregularity. The branches and leaves of the trees have seven layers above and below, all hanging with pearl nets, shaped like stupas. The Contemplation Sūtra says: "Nets of exquisite real pearls cover the trees completely; on each tree there are seven tiers of nets, and between each net are fifty billion exquisite flower palaces." Below each tier of trees is a tier of balustrades; hence these are also seven tiers. The nets are pearl garlands and depend on the trees, so we know they are all so; the lower two lines merely reveal the substance of the trees and balustrades. First, gold; second, silver; third, vaiḍūrya; fourth, sphaṭika: these are the four treasures. This first directly demonstrates [them]; according to the Contemplation Sūtra, their seven-jeweled flowers and leaves are fully complete in every way. Furthermore, in the Larger Sūtra, the roots, trunks, branches, and leaves are intermingled with seven treasures; here they are mentioned briefly, with details in the other text. "Encircled all around": some say, "Wherever buddhas and bodhisattvas dwell it is always thus; it does not mean the entire land has only seven tiers." Concluding with the name is easily understood. The adornments below all follow this concluding pattern. Second, regarding the ponds and pavilions, it is divided into four: first, clarifying the pond water; second, the stairways and paths beside the ponds; third, the pavilions above the stairs; fourth, the lotus flowers within the ponds. In the first, regarding "seven-jeweled ponds": there are eight ponds formed of seven treasures, and the water in the ponds also has the colors of the seven treasures; it is called [the water of] eight virtues: 1. clear and pure, 2. cool and refreshing, 3. sweet and delicious, 4. light and soft, 5. moistening and glossy, 6. peaceful and harmonious, 7. dispelling hunger and thirst, and 8. nourishing all faculties. At the center of each pond is a king of cintāmaṇi jewels, from which water emerges and flows into the pond. "The beds are strewn with gold sand": the Contemplation Sūtra says: "Beneath the channels, variegated vajra forms the sand at the bottom." In the second, the steps and pavements are likewise of the four treasures. Third, clarifying the pavilions, it then lists seven treasures. The Contemplation Sūtra says: "In the realm of many treasures, upon each ground there are fifty billion jeweled pavilions." Vaiḍūrya is Sanskrit, translated here as "not far," because not far from the city of Vārāṇasī there is a mountain producing this jewel. Sphaṭika is also called pozhijia, translated here as "water jade" or "rock crystal." Musāragalva and below are all Chinese words; [qú] is like the rut/felly of a carriage (chē), qú meaning the carriage rim. Lohitamuktikā: the Buddhabhūmiśāstra says: "Produced by red insects, the substance of the pearl is red." Aśmagarbha: Master Ying says: "This jewel is red in color, resembling a horse's brain." The Larger Sūtra says: "If, when I attain buddhahood, from the ground up to the sky, the palaces, pavilions, ponds, streams, flowers, and trees are not all formed together of immeasurable various jewels and hundreds of thousands of kinds of fragrances, their adornments wonderful and surpassing those of humans and devas..." etc. Fourth, demonstrating the lotus flowers has five points: 1. shape and size, 2. manifestation of color, 3. light and radiance, 4. fragrance, and 5. purity. This can be seen directly in the text. According to the Contemplation Sūtra: "In each pond there are six billion seven-jeweled lotus flowers, and each lotus flower is perfectly circular and twelve yojanas in size." Since it mentions seven treasures, they are not limited to four colors. Twelve yojanas is not merely [the size of] a chariot wheel; however, wheels vary in size and are difficult to fix definitively. Here [in our world] the largest is no more than a few feet, but one may take the chariot wheel of a cakravartin as the measure. The Daśabhūmika-vibhāṣā says: "The thousand-spoked golden wheel of a cakravartin is adorned on its rim with various precious gems, has vaiḍūrya for its hub, and is fifteen li in circumference." According to this, it does not reach half a yojana, which is also based on a smaller one. As for why the two sūtras differ, Ci'en says: "Flowers have large and small sizes; that [sūtra] is based on the largest, while this one refers to the smallest." Now, according to the Larger Sūtra, the lotuses in the ponds measure from one yojana up to hundreds of thousands of yojanas; thus we know their sizes differ. The sūtra merely mentions what is appropriate to the occasion; one need not use this to judge the superiority or inferiority of the sūtras. In the second part, the conclusion: "Such" points to the many varieties of exceedingly wonderful characteristics mentioned above, all of which are accomplished through Amida's bodhi vows and practices cultivated through kalpas from cause to fruit; hence it says: "adorned with virtues." Therefore, the Contemplation Sūtra says: "Such exquisite flowers were accomplished by the original vow-power of Dharmākara Bhikṣu." All the others are likewise; how could it be only the flower throne? The forty-eight vows conclude by saying: "Having established these vows in the great assembly, that Buddha single-mindedly dedicated himself to adorning the wonderful land," etc. The concluding texts below are all explained in the same way.

1.27

The second adornment has two [parts]: first, an enumeration of characteristics; second, from 'Śāriputra' onward, the concluding demonstration. The first has three parts: 1. heavenly music; 2. golden ground; 3. heavenly flowers. First, regarding 'heavenly music is constantly played': according to the Contemplation Sūtra, there are three modes of making music; in the contemplation of water, it states: 'Hundreds of millions of flower banners and immeasurable musical instruments serve as adornments, and eight kinds of pure breezes play upon these instruments,' and so on. Furthermore, the contemplation of towers states: 'Within those towers there are immeasurable devas playing heavenly instrumental music, and there are also musical instruments suspended in empty space that sound on their own without being struck,' and so on. According to the text below, 'The wind blowing upon the trees and nets is like hundreds of thousands of kinds of music'; thus we know that the heavenly music in that land is not of one kind alone. Second, regarding 'yellow gold forms the ground': according to the Contemplation Sūtra, that realm is entirely vaiḍūrya ground, intermingled and inlaid with ropes of yellow gold, and demarcated in its divisions by the seven jewels; here, speaking of yellow gold refers merely to the adornment of the ground's surface. Third, heavenly flowers also has three [parts]: first, flowers raining down during the six periods; second, from 'the sentient beings of that land' onward, gathering flowers to make offerings; third, from 'they immediately' onward, having made offerings, returning to their own realm. In the first part, the light in that realm constantly shines; since there are neither sun nor moon, there is neither day nor night. Accompanying the capacities of this realm, it speaks provisionally of 'six periods.' According to the Larger Sūtra, there the opening of lotuses and the singing of birds mark dawn, while the closing of lotuses and the roosting of birds mark night. Mandārava is translated here as 'pleasing to the mind,' speaking of its beauty; it is also translated as 'white flower,' taking after its colour. In the second part, 'sentient beings of that land' refers generally to the nine grades. As for 'flower-cloths' (yige), Paramārtha says: 'These are foreign vessels for holding flowers.' As soon as one is born in that realm, one immediately obtains the six supernormal powers, travelling daily to other regions in order to hear the Dharma. The Contemplation Sūtra states: 'They are immediately able to fly, travelling everywhere to the ten directions to serve all the Buddhas,' and furthermore: 'Wandering through the ten directions to make offerings to all the Buddhas, hearing the profound Dharma before the Buddhas,' and so on. 'A hundred thousand koṭis' is a rough mention of a large number. In the third part, 'mealtime' refers to the time before midday. The Larger Sūtra states: 'The palaces, clothing, and food and drink in that realm are like the spontaneous articles of the sixth heaven. When they wish to eat, seven-jeweled alms-bowls spontaneously appear before them, and food and drink of a hundred flavours are spontaneously abundant. Although there is this food, in truth there is no eater; they merely see the forms and smell the fragrances, mentally taking them as food, and are spontaneously satiated. Once finished, it vanishes, reappearing when the time arrives,' and so forth. The Record of the Southern Sea states: 'Monastics and laity across the five Indias mostly engage in cankramaṇa (walking meditation), walking straight back and forth, following a single path, like the warp of a loom; hence it is called cankramaṇa.' The Four-Part Vinaya states: 'Cankramaṇa has five benefits: 1. endurance for long journeys; 2. capacity for reflection; 3. few illnesses; 4. digestion of food; 5. enduring retention of samādhi.' The concluding demonstration is the same as before.

1.28

The third adornment also has two [parts]: first, an enumeration of characteristics; from 'Śāriputra' onward, the concluding demonstration. In the first part, the enumeration of characteristics, there are again two: first, up to 'manifestations', the various birds proclaiming the holy Dharma; second, from 'Śāriputra' onward, the wind and trees producing wondrous sounds. In the first part, there are again two: first, the primary presentation; second, from 'Śāriputra' onward, resolving doubts. The primary presentation has three [aspects]: first, listing the various birds, summarily mentioning six kinds. The first three are easy to recognize; 'śāri' is rendered here as 'spring oriole' or 'egret'; 'kalaviṅka' is translated here as 'wondrous sound,' its song while still in the egg already surpassing other birds; 'jīvaṃjīvaka' has two heads and one body, with the same karmic retributive body but distinct consciousnesses, and hence in the Lotus Sūtra it is translated as 'life-life bird.' According to the Contemplation Sūtra, there are also ducks, wild geese, mandarin ducks, and the like of a hundred jeweled colours. Next, from 'all these' onward, explaining the proclamation of the Dharma: 'harmonious and elegant' means that their sounds move people; 'smoothly proclaiming' means teaching the Dharma without impediment. The 'five roots' are: 1. faith, 2. diligence, 3. mindfulness, 4. samādhi, and 5. wisdom. Because they are able to give birth to the holy path, they are collectively termed 'roots'; these very five dharmas are able to overcome karma and defilements, and thus are termed 'powers.' The 'seven factors of awakening' are the seven branches of awakening: 1. investigation of dharmas, 2. diligence, 3. joy, 4. pliancy (tranquillity), 5. samādhi, 6. equanimity, and 7. mindfulness; since the seven factors can lead to the true awakening of non-learning, they are called 'factors.' The 'eight branches of the noble path' are: 1. right view, 2. right thought, 3. right speech, 4. right action, 5. right livelihood, 6. right effort, 7. right mindfulness, and 8. right samādhi. The first two are the training in wisdom; the middle three are the training in morality; the latter three are the training in samādhi. These are the three trainings explained separately; from the first fruit onward, seeing the truth of ultimate reality is entirely called the 'noble path' or the 'holy path'; the rest is fully explained in the Order of the Realm of Dharmas. According to the Contemplation Sūtra, which states: 'Constantly praising mindfulness of the Buddha, mindfulness of the Dharma, and mindfulness of the Saṅgha, or speaking of suffering, emptiness, impermanence, non-self, and the pāramitās,' it therefore says 'dharmas such as these.' Next, from 'the sentient beings of that land' onward, revealing the benefit to beings: mindfulness of the Buddha means knowing the Buddha's profound grace; mindfulness of the Dharma means knowing the Dharma's deep efficacy; mindfulness of the Saṅgha means knowing the Saṅgha's great virtue. Furthermore, in mindfulness of the Buddha, one vows to verify quickly; in mindfulness of the Dharma, one vows to practice and study diligently; in mindfulness of the Saṅgha, one vows to personally participate. Again, being mindful of the Buddha of one's own mind, the nature itself is awakened; being mindful of the Dharma of one's own mind, the model gives birth to the holy path; being mindful of the Saṅgha of one's own mind, it harmonizes in accordance with conditions. The Three Jewels have many modes depending on the shallowness or depth of individual capacities. One should know that in this realm, minds are defiled and constantly contemplate the five desires; in that realm, minds are pure and exclusively mindful of the Three Jewels, holding no other intention morning or evening. The ascent or descent of the two lands can be seen from this. Next, in resolving doubts, there are two sections: first, up to 'substance', precluding doubtful thoughts; second, from 'all these' onward, resolving the matter of doubt. In the first part, there are three clauses: first, precluding doubtful thoughts: birds and beasts in a defiled world are incurred by sinful karma, so by what cause could they exist in the Pure Land of Sukhāvatī? Next, from 'for what reason' onward, clarifying the meaning: in that realm there are only the two destinies of humans and devas. Dharmākara's vow states: 'If, when I attain buddhahood, there are hells, hungry ghosts, or animals in my land, may I not attain correct awakening.' Third, from 'Śāriputra' onward, adducing an analogy: the Larger Sūtra states: 'In that land, even the names of the suffering tribulations of the three lower realms do not exist; there are only the sounds of spontaneous joy. For this reason, that land is called Peace and Bliss.' Second, in resolving doubt, regarding 'Amida's transformations': according to the Contemplation Sūtra, 'From the cintāmaṇi jewel king in the pond water, golden light wells forth, and that light transforms into birds of a hundred jeweled colours, calling out in harmonious, mournful, and elegant song.' One should know that the flock of birds is the transformed body of Amida, who desires to make the sound of the Dharma spread far and wide; this clearly shows that they are not born of sinful retribution.

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