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Extent: 299 passages, 30,862 words
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Source: pramana-mt · Machine translation by Gemini 3.8 Flash (2026-10-21) of in.bauddha.taisho.1819 · Machine output without human authorship: no copyright is claimed (CC0 1.0). The original text keeps its own…

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2 — 206 parts

Text

I respectfully observe: Bodhisattva Nāgārjuna's Daśabhūmika-vibhāṣā states: "There are two kinds of paths for bodhisattvas seeking [the stage of] avaivartika: the first is the path of difficult practice, and the second is the path of easy practice." As for the path of difficult practice, it means that seeking avaivartika in a world of the five turbidities, at a time when there is no Buddha, is difficult. There are indeed many aspects to this difficulty; to briefly state three to five of them in order to show the general sense: First, the external paths superficially resemble good, disrupting the bodhisattva's Dharma. Second, the śrāvakas' self-benefit obstructs great compassion. Third, unprincipled evil people destroy others' superior virtues. Fourth, inverted wholesome fruits can ruin pure conduct (brahmacarya). Fifth, there is only self-power, without the support of other-power. Matters such as these meet the eye everywhere; it is like walking by land, where proceeding is painful. As for the path of easy practice, it means simply through the condition of faith in the Buddha, aspiring to be reborn in the Pure Land, and mounting the power of the Buddha's vows, one immediately attains rebirth in that Pure Land. Sustained by the Buddha's power, one immediately enters the group of correct determination of the Mahāyāna; correct determination is indeed avaivartika. It is like traveling by water in a boat, where proceeding is joyful.

1.3

This Upadeśa on the Sūtra of Immeasurable Life is indeed the ultimate reach of the Great Vehicle, the wind-blown vessel of non-retrogression! "Immeasurable Life" is the distinctive name of the Tathāgata of the Pure Land of Peace and Bliss. When Śākyamuni Buddha was in Rājagṛha and the realm of Śrāvastī, he expounded among the great assembly the adornment of merits of the Buddha of Immeasurable Life, thus taking the Buddha's name as the core subject of the sūtra. Later, the holy Bodhisattva Vasubandhu took to heart the teaching of the Tathāgata's great compassion, composed verses of aspiration for rebirth based on the sūtra, and further composed prose to explain them again.

1.4

The Sanskrit word upadeśa has no exact counterpart here for translation. If one were to give an approximate term, it could be called a treatise (śāstra). The reason there is no exact term to translate it is that originally there was no Buddha here. Just as writings in this land are called classics (jing) in reference to Confucius, while the compositions of other people are all called masters (zi), and the categories of dynastic histories and annals each have their separate formats. However, among the twelve divisions of scriptures taught by the Buddha, there is the discourse-sūtra named upadeśa. If disciples of the Buddha explain the Buddha's scriptural teachings in accord with the Buddha's meaning, the Buddha also allows it to be named upadeśa, because it conforms to the characteristics of the Buddha Dharma. The word "treatise" used here merely means discussion and argument; how could it be an exact translation of that term? Furthermore, it is like a woman who is called "mother" by her child and "younger sister" by her elder brother; such matters each differ according to context. If one merely uses the general term "woman" to speak loosely of mother and sister, though one does not lose the general nature of womanhood, how could it convey the sense of superiority and inferiority? The term "treatise" spoken of here is just like this. Therefore, we still retain the Sanskrit sound, saying upadeśa.

1.5

This treatise from beginning to end has two main sections: the first is the general summary section, and the second is the section explaining the meaning. The general summary section consists entirely of the preceding five-syllable verses. The section explaining the meaning consists entirely of the prose from "The treatise says" onward. The reason there are two sections is due to two purposes: verses are used to recite the sūtra in order to provide a general synopsis; the treatise is used to explain the verses in order to clarify the meaning. "Immeasurable Life" means that the lifespan of the Tathāgata of Immeasurable Life is so long and vast as to be immeasurable. "Sūtra" means constant; it refers to the pure adornment of merits of the Buddha and bodhisattvas of the Land of Peace and Bliss. The pure adornment of merits of that land can bring great benefit to sentient beings and may be practiced constantly in the world; therefore, it is called a sūtra. Upadeśa is the name of the Buddha's discourse-sūtras. "Aspiration" has the meaning of desire and delight. "Rebirth" means that Bodhisattva Vasubandhu aspires to be reborn in that Pure Land of Peace and Bliss. Being born within the pure lotus of the Tathāgata, it is therefore called "aspiration for rebirth." "Gāthā" has the meaning of a metric verse; because it briefly recites the Buddha's sūtra in lines of five syllables, it is named gāthā. Vasu is translated as "heaven" (tian), and bandhu is translated as "kinsman" (qin). This person's style name is Tianqin; this matter is found in the Record of the Transmission of the Dharma Treasury. As for "bodhisattva," if the Sanskrit sound were fully preserved, one should say bodhisattva. Bodhi is the name for the Buddha's path. Sattva means either sentient being or one of heroic strength. A sentient being who seeks the Buddha's path with a brave and valiant resolve is therefore called a bodhisattva. Now saying merely "bodhisattva" is just an abbreviation by the translator. "Composed" also means made. Hoping that people will esteem the Dharma on account of the person, it is said that such-and-such composed it. Therefore, it says: "Verses of Aspiration for Rebirth with an Upadeśa on the Sūtra of Immeasurable Life, composed by Bodhisattva Vasubandhu." The explanation of the treatise's title is concluded.

1.6

The verses are divided into the five gates of mindfulness, as explained in the prose below. The first quatrain mutually encompasses three gates of mindfulness: the first three lines are the gate of worship and praise, and the last line is the gate of making aspiration. In the second quatrain, the author of the treatise states of himself that he relies on the Buddha's sūtras to compose the treatise, in accordance with the Buddha's teaching, having an authoritative source for what he embraces. Why say this? In order to fulfill the designation of upadeśa. It also fulfills the preceding three gates and gives rise to the subsequent two gates; hence it is stated next. From the third quatrain through the twenty-fourth quatrain is the gate of contemplation. The very last quatrain is the gate of dedication of merit. The division of the sections and gates of the verses is concluded.

1.7

Bhagavat, with single-mindedness, / I take refuge in the Tathāgata / Of Unhindered Light filling the ten directions, / And aspire to be reborn in the Land of Peace and Bliss.

1.8

"Bhagavat" is a common title for all Buddhas. In terms of wisdom, there is no meaning he does not penetrate; in terms of cessation, no residual habit remains. Possessing both wisdom and cessation, he is able to benefit the world and is revered by the world; therefore, he is called Bhagavat. The intent of this statement refers to Śākyamuni Tathāgata. How is this known? The subsequent line says: "I rely on the sūtras." Bodhisattva Vasubandhu lived in the Semblance Dharma age of Śākyamuni Tathāgata; he complied with Śākyamuni Tathāgata's scriptural teachings, which is why he aspired for rebirth. His aspiration for rebirth had an authoritative source; hence we know this statement refers to Śākyamuni. If one considers this intent as addressing all Buddhas universally, there is also no objection. When a bodhisattva takes refuge in a Buddha, it is like a filial child turning to parents, or a loyal minister turning to the sovereign: movement and rest do not depend on oneself, appearing and disappearing must rely [on them]; knowing kindness and repaying virtue, it is right and proper to address them first. Furthermore, what is aspired to is not slight; if the Tathāgata does not grant majestic spiritual power, how could it be attained? Begging for the bestowal of spiritual power is why he reverently addresses him. "I, with single-mindedness" is an expression of Bodhisattva Vasubandhu urging himself, meaning that contemplating the Tathāgata of Unhindered Light and aspiring to be reborn in Peace and Bliss, thought-moment succeeds thought-moment without the interposition of other thoughts. Question: In the Buddha Dharma there is no self; why is "I" used here? Answer: Using the word "I" has three bases: the first is speech of wrong view, the second is speech of arrogance, and the third is conventional speech. Now when "I" is said, it is Bodhisattva Vasubandhu referring to himself, using conventional speech, not wrong view or arrogance. "I take refuge in the Tathāgata of Unhindered Light filling the ten directions": taking refuge is indeed the gate of worship; the Tathāgata of Unhindered Light filling the ten directions is indeed the gate of praise. How do we know that taking refuge is worship? In the Praise of Amitābha Tathāgata composed by Bodhisattva Nāgārjuna, he says at times "I bow my head in worship," at times "I take refuge," and at times "taking refuge, I worship." The prose of this treatise also speaks of practicing the five gates of mindfulness, and among the five gates of mindfulness, worship is one. Since Bodhisattva Vasubandhu aspired for rebirth, how could he not worship? Therefore we know that taking refuge is indeed worship. However, worship is merely reverent respect and is not necessarily taking refuge; taking refuge necessarily involves worship. Deduced from this, taking refuge is more profound. The verse expresses his own mind, so it is fitting to say "take refuge"; the treatise explains the meaning of the verse, speaking generally of "worship." Complementing one another, the meaning becomes ever more evident. How do we know that "the Tathāgata of Unhindered Light filling the ten directions" is the gate of praise? The prose below says: "What is the gate of praise? It means reciting that Tathāgata's name, in accordance with that Tathāgata's marks of the light of wisdom, and in accordance with the meaning of that name, wishing to practice in accordance with reality." According to the Sūtra of Immeasurable Life preached in the realm of Śrāvastī, the Buddha explains Amitābha Tathāgata's name: "Why is he called Amitābha? That Buddha's light is immeasurable, illuminating the lands of the ten directions without hindrance; therefore, he is called Amitābha. Moreover, that Buddha's lifespan and that of his people last for immeasurable, boundless asaṃkhyeya kalpas; therefore, he is named Amitābha." Question: If it is said that the Tathāgata of Unhindered Light has immeasurable light illuminating the lands of the ten directions without hindrance, why do the sentient beings here not receive the illumination of this light? If there is somewhere the light does not illuminate, is it not hindered? Answer: The hindrance belongs to sentient beings; it is not that the light is hindered. For example, sunlight pervades the four continents, yet the blind do not see it; it is not that the sunlight does not pervade. It is also like dense clouds pouring torrents, yet inert stone is not moistened; it is not that the rain does not soak. To say that one Buddha presides over a trichiliocosm is taught in the treatises of the śrāvakas; to say that all Buddhas universally preside over immeasurable and boundless worlds in the ten directions is taught in the treatises of the Mahāyāna. Bodhisattva Vasubandhu now says "the Tathāgata of Unhindered Light filling the ten directions"; this is precisely relying on that Tathāgata's name to praise him in accordance with that Tathāgata's marks of the light of wisdom. Thus we know this line is the gate of praise. "And aspire to be reborn in the Land of Peace and Bliss": this single line is the gate of making aspiration, conveying Bodhisattva Vasubandhu's intention in taking refuge. The meaning of Peace and Bliss is fully presented in the gate of contemplation below. Question: In the Mahāyāna sūtras and treatises, it is taught everywhere that sentient beings are ultimately unarisen, like empty space; why does Bodhisattva Vasubandhu say he aspires to be reborn? Answer: Explaining that sentient beings are unarisen like empty space has two senses: First, as ordinary beings imagine real sentient beings and real birth-and-death, what is seen in this way is ultimately nonexistent, like a turtle's hair or empty space. Second, because all dharmas arise through conditions, they are unarisen, nonexistent like empty space. What Bodhisattva Vasubandhu aspires to be reborn into is the meaning of dependent arising; because it is the meaning of dependent arising, rebirth is conventionally designated, unlike ordinary beings who believe there are real sentient beings and real birth-and-death. Question: Based on what meaning is rebirth spoken of? Answer: Practicing the five gates of mindfulness within the conventionally designated person here, the preceding thought acts as the cause for the subsequent thought. The conventionally designated person of the defiled land and the conventionally designated person of the pure land cannot be definitively determined to be identical, nor can they be definitively determined to be different; the same is true of the preceding mind and the subsequent mind. Why? If they were identical, there would be no cause and effect; if they were different, there would be no continuity. This meaning of observing the gate of identity and difference is explained in detail in the treatise. The explanation of the three gates of mindfulness in the first quatrain is concluded. Next are the verses establishing the name upadeśa and establishing the preceding to introduce the following.

1.9

Relying on the sūtras' / Marks of real merits, / I proclaim the verses of aspiration, a general synopsis / In accord with the Buddha's teaching.

1.10

How does this single verse-line establish the title of upadeśa? How does it establish the preceding three gates and give rise to the subsequent two gates? The verse says: "Relying on the sūtras, / In accord with the Buddha’s teaching." "Sūtra" is the name of the Buddha's discourses; my treatise expounds the meaning of the Buddha's discourses and accords with the sūtras. Because it enters into the marks of the Buddha-Dharma, it obtains the name upadeśa. Thus the establishment of the title is concluded.

Concerning establishing the preceding three gates and giving rise to the subsequent two gates: what is relied upon? Why is it relied upon? How is it relied upon? As for "what is relied upon": it relies upon the sūtras. As for "why it is relied upon": because the Tathāgata is the mark of true merit. As for "how it is relied upon": by practicing in accordance with the five gates of mindfulness. Thus establishing the preceding and giving rise to the subsequent is concluded.

Concerning "sūtra": among the twelve divisions of scriptures, those that are direct discourses are called sūtras—that is, the four Āgamas, the Tripiṭaka, and so forth; the various Mahāyāna scriptures outside the Tripiṭaka are also called sūtras. The phrase "relying on the sūtras" stated here refers to the Mahāyāna sūtras outside the Tripiṭaka, not scriptures such as the Āgamas.

Concerning "the mark of true merit": there are two kinds of merit. The first is generated from the mind with outflows and does not accord with the Dharma-nature; this refers to the various good deeds of ordinary human and heavenly beings. The fruits of retribution of humans and heavens, whether as causes or as fruits, are all inverted and all false; therefore they are called untrue merit. The second arises from the pure actions of a bodhisattva's wisdom, adorning the Buddha's activities, and entering into the mark of purity in accordance with the Dharma-nature; this dharma is not inverted and not false, and is called true merit. Why is it not inverted? Because it relies on the Dharma-nature and accords with the two truths. Why is it not false? Because it gathers sentient beings and brings them into ultimate purity.

Concerning "I express verses of aspiration, dhāraṇī-summary, / In accord with the Buddha’s teaching": "holding" (dhāraṇī) means neither dispersing nor losing; "summary" means using a few to gather the many. "Verse" refers to the five-character metrical lines. "Aspiration" means the wish and desire for rebirth. "Express" means to proclaim the various verses and treatise. Speaking comprehensively: expressing the verses of aspiration for rebirth as a dhāraṇī-summary of the Buddha's discourses accords with the Buddha's teaching. "Accords with" is, for example, like a box and its lid fitting each other.

1.11

Contemplating the marks of that world, / It surpasses the pathways of the three realms.

1.12

From here below is the fourth, the gate of contemplation. Within this gate there are two divisions: first, contemplating the perfection of the adornment of the container world; second, contemplating the perfection of the adornment of the world of sentient beings. From this line down to "I aspire to be born in that realm of Amitābha Buddha" is the contemplation of the perfection of the adornment of the container world. Within the contemplation of the container world, there are again seventeen divisions, which will be enumerated as we come to the text. These two lines are the first item, named "contemplating the perfection of the adornment of the merit of purity." This purity is the general mark.

The reason why the Buddha originally gave rise to this adorned merit of purity was that he saw the three realms as a mark of falsehood, a mark of transmigration, and a mark of endlessness—like an inchworm looping around, or a silkworm wrapping itself in its own cocoon. How lamentable that sentient beings are bound to these inverted and impure three realms! Wishing to establish sentient beings in a place that is not false, a place that does not transmigrate, a place that is not endless, and to attain the great, pure place of ultimate peace and bliss, he therefore gave rise to this adorned merit of purity.

"Perfection" means that this purity cannot be destroyed and cannot be defiled; it is not like the three realms, which are marks of defilement and marks of destruction. "Contemplating" means examining and observing. "That" refers to that Land of Peace and Bliss. "The marks of that world" refers to the pure marks of that world of Peace and Bliss. Its specific marks follow below.

"It surpasses the pathways of the three realms": "pathway" means passage. Receiving such a fruit through such a cause, and answering such a cause through such a fruit—the cause passing through to the fruit, and the fruit passing back to answer the cause—is therefore called a "pathway." The "three realms": first is the desire realm, namely the six heavens of desire, the humans of the four continents, animals, hungry ghosts, hells, and so on. Second is the form realm, namely the heavens of the first dhyāna, second dhyāna, third dhyāna, fourth dhyāna, and so on. Third is the formless realm, namely the heavens of the sphere of empty space, the sphere of consciousness, the sphere of nothingness, and the sphere of neither-perception-nor-non-perception. These three realms are merely the dark dwellings where ordinary mortals in birth-and-death transmigrate. Although their suffering and pleasure differ slightly, and their lifespans vary temporarily, viewed comprehensively, none are without outflows; misfortune and fortune ride upon one another, looping without end, with mingled births and sensory contacts, eternally bound by the four inversions, cause and fruit perpetually perpetuating falsehood. The Land of Peace and Bliss is generated by the bodhisattva's correct contemplation of great compassion, and established by the Tathāgata's spiritual power and fundamental vow. Womb-born, egg-born, moisture-born, [and apparitionally born] beings thereupon bid high farewell [to saṃsāra], and the long ropes of karmic fetters are from this point eternally severed. The power to draw the bowstring does not await encouragement before bending the bow; their diligent humility and virtuous deference equal Samantabhadra in sharing the same virtue. To say it "surpasses the three realms" is indeed an understatement.

1.13

Ultimately like empty space, / Vast and without boundaries.

1.14

These two lines are named the perfection of the merit of adorned magnitude. The reason why the Buddha originally gave rise to this merit of adorned magnitude was that he saw the three realms as narrow and cramped, with ruined ramparts, precipitous chasms, mounds, and islets—or palaces that are cramped and confined, or fields that are tight and pinched, or roads that curtail one's aspirations, or mountains and rivers that obstruct and bar, or lands that are divided into regions, with all such kinds of pressing distress. For this reason, the bodhisattva aroused this vow for the merit of adorned magnitude, vowing: "May my land be like empty space, vast and boundless." "Like empty space" means that although those who come to be born there are multitudinous, it is still as if there were none. "Vast and boundless" establishes the meaning of being "like empty space" above. Why is it like empty space? Because it is vast and boundless. "Perfection" means that of the sentient beings of the ten directions who are reborn there—whether already born, now being born, or yet to be born—though immeasurable and boundless, it remains ultimately and constantly like empty space, vast and boundless, never having a time when it is filled. Therefore it is said: "Ultimately like empty space, / Vast and without boundaries."

Question: As with Vimalakīrti’s ten-foot-square room accommodating [crowds] with room to spare, why must a realm be without limit before it is called vast?

Answer: What is spoken of as vast need not take small plots and fields as its metaphor. Simply saying "like empty space," how would it prejudice the ten-foot room? Furthermore, the accommodation of the ten-foot room is being vast within the narrow. Examining retributive fruit, how could that compare to being vast within the vast?

1.15

Born of the great compassion of the correct path, / And the supramundane roots of goodness.

1.16

These two lines are named the perfection of the merit of adorned nature. Why did the Buddha originally give rise to this adornment? He saw that lands have the desire realm on account of craving and desire, and have the form and formless realms on account of clinging to or revulsion toward dhyāna concentration. These three realms are all born of the erroneous path with outflows; long asleep in a great dream, beings know not how to aspire to escape. Therefore, he gave rise to the mind of great compassion, vowing: "When I become a Buddha, through the path of unexcelled right view I shall give rise to a pure land that transcends the three realms." "Nature" has the meaning of origin; it means this pure land accords with the Dharma-nature and does not contradict the origin of dharmas. This matter is identical to the meaning of the "arising of the nature of the Treasure King Tathāgata" in the Avataṃsaka Sūtra. Furthermore, it is said that accumulating habits forms a nature, referring to what was formed by the accumulated practice of the various pāramitās by Bodhisattva Dharmākara. It is also said that "nature" is the lineage-nature of the noble ones (ārya-gotra), describing Bodhisattva Dharmākara's awakening to the patience of the non-arising of dharmas (anutpattika-dharma-kṣānti) in the presence of the Buddha Lokeśvararāja, at which time his stage was called the lineage-nature of the noble ones. Within this nature, he made the forty-eight great vows and cultivated and raised up this land, which is called the Pure Land of Peace and Bliss. Being obtained from that cause, the cause is spoken of within the fruit; hence it is called "nature." Furthermore, "nature" has the meaning of necessity and the meaning of immutability. Just as the nature of the ocean has a single taste, and the various streams entering it necessarily become of a single taste, the taste of the ocean not altering in accordance with them; and just as, because the nature of the human body is impure, all kinds of exquisite colors, fragrances, and delicious tastes entering the body all become impure—so too, of all those reborn in the Pure Land of Peace and Bliss, there is none with an impure form and none with an impure mind; all ultimately attain the pure, equal, unconditioned Dharma-body, because the pure nature of the Land of Peace and Bliss is perfected.

"Born of the great compassion of the correct path, / And the supramundane roots of goodness": this is the great equal path. The reason why the equal path is called the correct path is that equality is the substance and mark of all dharmas. Because all dharmas are equal, the arousal of the mind is equal; because the arousal of the mind is equal, the path is equal; because the path is equal, great compassion is equal. Great compassion is the correct cause of the Buddha path; therefore it is said to be "the great compassion of the correct path." Compassion has three conditions: first, conditioned by sentient beings, which is small compassion; second, conditioned by dharmas, which is intermediate compassion; third, unconditioned, which is great compassion. Great compassion is itself the supramundane good. Because the Pure Land of Peace and Bliss is born from this great compassion, this great compassion is called the root of the Pure Land; hence it is said to be "born of the supramundane roots of goodness."

1.17

Its pure light is fully complete, / Like a mirror, or the discs of the sun and moon.

1.18

These two lines are named the perfection of the merit of adorned shape and appearance. The reason why the Buddha originally gave rise to this adorned merit was that he saw that while the sun travels through the four quarters, its light does not cover the other three regions; while courtyard torches are in a residence, their illumination does not fill ten yards. For this reason, he gave rise to the vow for full, pure illumination, just as the luminous discs of the sun and moon fully complete their own substance. Although that Land of Peace and Bliss is vast and boundless, there is nowhere that its pure illumination does not pervade; hence it is said: "Its pure light is fully complete, / Like a mirror, or the discs of the sun and moon."

1.19

Endowed with the nature of all precious gems, / It is fully replete with wondrous adornments.

1.20

These two lines are named the perfection of the merit of adorned diverse affairs. Why did the Buddha originally give rise to this adornment? He saw that there are lands that use mud and clay for palace ornamentation and timber and stone for magnificent views, or carve gold and engrave jade without fulfilling their wishes, or prepare hundreds of thousands of items while enduring toil and bitterness. For this reason, he gave rise to a mind of great compassion, vowing: "When I become a Buddha, I will certainly cause precious gems to be fully replete, adorned and splendid spontaneously, so that beings forget one another in having more than enough and naturally attain the Buddha path." As for these adorned affairs, even if Viśvakarman’s craft were called exquisitely supreme, how could he ever depict them by exhausting all his thoughts and racking his mind? "Nature" has the meaning of origin. Since that which produces is already pure, how could that which is produced not be pure? Therefore a sūtra says: "In accordance with the purity of their minds, the Buddha land is pure." For this reason, it says: "Endowed with the nature of all precious gems, / It is fully replete with wondrous adornments."

1.21

The unblemished light blazes brilliantly, / Clear and pure, illuminating the world.

1.22

These two lines are called the accomplishment of the adornment of wonderful colour merits. Why did the Buddha originally give rise to this adornment? He saw that there are lands that are superior and inferior, not the same. Because they are not the same, high and low take shape. High and low having taken shape, right and wrong arise. Right and wrong having arisen, beings are long submerged in the three states of existence. For this reason he gave rise to the heart of great compassion and initiated an equal vow: 'May my land have blazing light that is foremost and peerless, not like the golden colours of humans and devas which can be eclipsed.' If they eclipse one another, it is like a bright mirror set beside gold, where its brightness does not show. The gold of today, compared with gold when the Buddha was in the world, does not show. Gold when the Buddha was in the world, compared with Jāmbūnada gold, does not show. Jāmbūnada gold, compared with the golden sands on the path of a Cakravartin King in the great ocean, does not show. Golden sands on the path of a Cakravartin King, compared with golden mountains, do not show. Golden mountains, compared with the gold of Mount Sumeru, do not show. The gold of Mount Sumeru, compared with the gold of the necklaces of the Trāyastriṃśa Devas, does not show. The gold of the necklaces of the Trāyastriṃśa Devas, compared with the gold of the Yāma Devas, does not show. The gold of the Yāma Devas, compared with the gold of the Tuṣita Devas, does not show. The gold of the Tuṣita Devas, compared with the gold of the Nirmāṇarati Devas, does not show. The gold of the Nirmāṇarati Devas, compared with the gold of the Paranirmitavaśavartin Devas, does not show. The gold of the Paranirmitavaśavartin Devas, compared with the radiance in the Land of Peace and Bliss, does not show. Why is this? Because the golden light of that land is completely cut off from being produced by defiled karma, and because its purity is accomplished in every respect. The Pure Land of Peace and Bliss is produced by the pure karma of bodhisattvas who possess the patience of non-arising, is governed by Amitābha Tathāgata, the Dharma King, and has Amitābha Tathāgata as its adhipati-pratyaya. Therefore it is said: 'Stainless light blazes forth, / Pure and bright, illuminating the world.' 'Illuminating the world' means illuminating the two kinds of worlds.

1.23

Merit grass of jewel nature, / Soft, coiling left and right; / Those who touch it produce supreme joy, / Surpassing that of the kācalindika.

1.24

These four lines are called the accomplishment of the adornment of touch merits. Why did the Buddha originally give rise to this adornment? He saw that there are lands where, though gold and jade are treasured and prized, they cannot be used as clothing; though bright mirrors are valued and enjoyed, there can be no discussion of using them as bedding. These things bring delight to the eye, but are not suitable for the body. Would not the two senses of body and eye be in conflict? For this reason he made this vow: 'May the six sense faculties of the humans and devas in my land blend together like water and milk, entirely putting away the strain of Chu and Yue being far apart.' Thus the seven jewels are soft and pliable, delighting the eye and suiting the body. 'Kācalindika' is the name of a soft grass in India; one who touches it gives rise to a pleasant sensation, hence it is used as a metaphor. The commentator says: Here [in our world], earth, stone, grass, and wood each have their fixed nature; on what grounds did the translator designate those jewels as 'grass'? It must be because of their appearance of swaying gently in the wind and their coiled, fine-leafed form; thus he simply designated them as 'grass'. If I were to take part in the translation, there would surely be another way. 'Producing supreme joy': touching the kācalindika produces the joy of attachment, while touching those soft jewels produces the joy of the Dharma. The two are worlds apart; how could it not be supreme? Therefore it is said: 'Merit grass of jewel nature, / Soft, coiling left and right; / Those who touch it produce supreme joy, / Surpassing that of the kācalindika.'

1.25

Precious flowers of tens of millions of kinds / Fully cover the ponds, streams, and springs. / A gentle breeze stirs the petals and leaves; / Interweaving lights swirl about.

1.26

These four lines are called the accomplishment of the adornment of water merits. Why did the Buddha originally give rise to this vow? He saw that there are lands where either surging billows, great waves, dregs, and foam terrify people, or congealed ice and frozen floes cause anxiety and distress, leaving them without any feeling of peace and delight facing forward, and with worries and fears of what they might encounter behind them. Seeing this, the Bodhisattva gave rise to the heart of great compassion: 'May it be that when I become a Buddha, all running springs and ponds will match the palaces, various precious flowers will be spread as water ornaments, and gentle breezes will blow softly, causing the lights to reflect in an orderly fashion, opening the spirit and delighting the body, with nothing unpleasing.' Therefore it is said: 'Precious flowers of tens of millions of kinds / Fully cover the ponds, streams, and springs. / A gentle breeze stirs the petals and leaves; / Interweaving lights swirl about.'

1.27

Palaces and all the multistoried pavilions / Behold the ten directions without hindrance. / Miscellaneous trees of different radiant colours / Are surrounded everywhere by jewel balustrades.

1.28

These four lines are called the accomplishment of the adornment of earth merits. Why did the Buddha originally give rise to this adornment? He saw that there are lands of towering precipices and steep ranges, where dead trees lie across peaks; of craggy, jagged, precipitous, and sheer ravines, where wild, unnavigable weeds fill the gullies; where vast, blue oceans are rivers where the eye reaches no end, and sprawling marshes are places where no footprint can be found. Seeing this, the Bodhisattva gave rise to a great compassionate vow: 'May the ground of my land be as flat as the palm of a hand; may palaces and pavilions mirror and encompass the ten directions, definitively belonging to nowhere yet not not belonging; and may jewel trees and jewel balustrades mutually reflect and adorn one another.' Therefore it is said: 'Palaces and all the multistoried pavilions / Behold the ten directions without hindrance. / Miscellaneous trees of different radiant colours / Are surrounded everywhere by jewel balustrades.'

1.29

Countless jewels interlace; / Netting covers empty space everywhere. / Various bells ring out, / Proclaiming the wonderful sounds of the Dharma.

1.30

These four lines are called the accomplishment of the adornment of empty space merits. Why did the Buddha originally give rise to this adornment? He saw that there are lands where smoke, clouds, dust, and fog obscure the great expanse of space; thunderous clashes and driving downpours fall from above; and inauspicious portents and ominous mists constantly descend from the sky, causing one hundred kinds of anxiety and making the hair stand on end. Seeing this, the Bodhisattva gave rise to the heart of great compassion: 'May my land have precious nets interlaced, covering empty space everywhere, with bells and chimes sounding the notes of gong and shang to proclaim the Dharma, so that beholding them brings no weariness, and harbouring the Way allows one to see virtue.' Therefore it is said: 'Countless jewels interlace; / Netting covers empty space everywhere. / Various bells ring out, / Proclaiming the wonderful sounds of the Dharma.'

1.31

Raining flowers and robes as adornments, / Countless fragrances perfuming everywhere.

1.32

These two lines are called the accomplishment of the adornment of rain merits. Why did the Buddha originally give rise to this adornment? He saw that there are lands where people wish to spread robes on the ground to welcome the honoured one, or wish to use fragrant flowers and famous jewels to express their reverence, but because of poor karma and meager recompense, this matter does not come to pass. For this reason he gave rise to a great compassionate vow: 'May my land constantly rain these things to fulfill the wishes of sentient beings.' Why is it spoken of as 'rain'? It is feared that grasping people will say: 'If it constantly rains flowers and robes, it would surely clog up empty space. How could there be no obstruction?' Thus it is taken as a metaphor of rain. When rain is timely, there is no disaster of flooding. How could the recompense of the Land of Peace and Bliss contain anything that encumbers the mind? The sūtra says: 'During the six periods of day and night, it rains precious robes and precious flowers. The precious substance is soft; walking upon it, it sinks down four inches, and as one lifts one's foot, it returns to how it was. When their use is ended, they sink into the precious earth, as water enters a pit.' Therefore it is said: 'Raining flowers and robes as adornments, / Countless fragrances perfuming everywhere.'

1.33

The bright, pure sun of the Buddha's wisdom / Dispels the dark ignorance of the world.

1.34

These two lines are called the accomplishment of the adornment of light merits. Why did the Buddha originally give rise to this adornment? He saw that there are lands where, although beings have the sunlight at their necks and backs, they are darkened by ignorance. For this reason he made this vow: 'May all the radiance in my land be able to dispel the darkness of ignorance and enter the Buddha's wisdom, and not serve neutral, worldly matters.' It is also said: The radiance of the Land of Peace and Bliss arises from the recompense of the Tathāgata's wisdom, and therefore can dispel the darkness of the world. The sūtra says: 'There are Buddha lands that take light to perform Buddha deeds.' This is precisely it. Therefore it is said: 'The bright, pure sun of the Buddha's wisdom / Dispels the dark ignorance of the world.'

1.35

The Brahma sound awakens beings profoundly and distantly, / Subtle and wonderful, heard in the ten directions.

1.36

These two lines are called the accomplishment of the adornment of wonderful sound merits. Why did the Buddha originally give rise to this vow? He saw that there are lands where, although there is good Dharma, the reputation does not travel far; or where there is a reputation that travels far, but it is not subtle and wonderful; or where there is a reputation that is subtle and far-reaching, but it cannot awaken beings. Therefore he gave rise to this adornment. In India, pure conduct is called brahma-conduct (brahmacarya), and wonderful words are called brahma-words. That country highly esteems the Brahmā Heaven, and mostly uses 'brahma' for praise. It is also said: It is because the laws of the Central Country [of India] connect with the Brahmā Heaven. 'Sound' means 'name', namely, the name of the Land of Peace and Bliss. The sūtra says: 'If a person merely hears the name of the Pure Land of Peace and Bliss and aspires to be reborn there, they will also attain their wish.' This name is the proof of awakening beings. The Commentary (*Mahāprajñāpāramitopadeśa*) says: 'Such a Pure Land is not subsumed within the three realms. Why is this said? Because it is without desire, it is not the desire realm; because it is ground-dwelling, it is not the form realm; because it has form, it is not the formless realm.' It is brought about solely by the distinct karma of the Bodhisattva. Transcending existence yet existing is called 'subtle' (transcending existence means transcending the three states of existence; yet existing means the Pure Land exists). The name being able to open and awaken is called 'wonderful' (wonderful means fine; because the name can awaken beings, it is called wonderful). Therefore it is said: 'The Brahma sound awakens beings profoundly and distantly, / Subtle and wonderful, heard in the ten directions.'

1.37

The Perfectly Awakened Amitābha, / The Dharma King, skillfully sustains it.

1.38

These two lines are called the accomplishment of the adornment of the master merits. Why did the Buddha originally give rise to this vow? He saw that there are lands where, if a rākṣasa is ruler, the whole realm devours one another, but if the precious wheel stays in the palace, the four regions have no worries. Like grass bending with the wind, how could there not be a source? For this reason he gave rise to a vow: 'May my land constantly have a Dharma King, sustained by the skillful power of the Dharma King.' Sustaining is like the yellow swan holding its egg peacefully so that after a thousand years it hatches anew, or a mother fish mindfully holding her fry so that passing through shallow drying waters they do not perish. The Land of Peace and Bliss is skillfully sustained by the Perfectly Awakened One; how could there be anything that does not accord with perfect awakening? Therefore it is said: 'The Perfectly Awakened Amitābha, / The Dharma King, skillfully sustains it.'

1.39

The Tathāgata's pure flower assembly / Is transformatively born from the flower of Perfect Awakening.

1.40

These two lines are called the accomplishment of the adornment of the retinue merits. Why did the Buddha originally give rise to this vow? He saw that there are lands where beings either take the womb and blood as their bodily vessel, or take feces and urine as their origin of life; or where high families of the locust tree and thorn produce sons of suspicion and madness, while low servant boys and maidservants' bellies produce outstanding talents. Taunts and mockery cause one to harbour fire within, and shame and humiliation cause one to embrace ice. Therefore he made this vow: 'May all beings in my land be born within the Tathāgata's pure flowers, their retinue being equal, with no distinction of taking or casting away.' Therefore it is said: 'The Tathāgata's pure flower assembly / Is transformatively born from the flower of Perfect Awakening.'

1.41

Delighting in the taste of the Buddha's Dharma, / Taking dhyāna and samādhi as food.

1.42

These two lines are called the accomplishment of the adornment of the merits of enjoyment. Why did the Buddha originally arouse this vow? He saw that in some lands, beings might raid nests and break eggs to make rich and abundant meals, or hang bags of sand and point to them as a means to comfort one another. Alas, [the suffering of] those children is truly heartbreaking! Therefore he aroused a great compassionate vow: "May my land take the Buddha-Dharma, dhyāna-concentration, and samādhi as food, forever ending the toil of other food." As for "delighting in the flavour of the Buddha-Dharma": when the Buddha Candrasūryapradīpa preached the Lotus Sūtra for sixty minor kalpas, those assembled listening sat in one place for sixty minor kalpas as if it were the time of a single meal; not a single person gave rise to weariness in either body or mind. Taking dhyāna-concentration as food means that all the great bodhisattvas are constantly in samādhi, having no other food. As for samādhi [food]: when those humans and devas require food, delicious delicacies of a hundred flavours are arranged before them; their eyes see the forms, their noses smell the fragrance, and their bodies experience satisfaction and pleasure, becoming naturally satiated. When finished, it vanishes, reappearing whenever required. This matter is found in the sūtras. Therefore it is said: "Delighting in the flavour of the Buddha-Dharma, / they take dhyāna and samādhi as food."

1.43

"Forever freed from afflictions of body and mind, / they constantly experience uninterrupted bliss."

1.44

These two lines are called the accomplishment of the adornment of the merits of freedom from all tribulations. Why did the Buddha originally arouse this vow? He saw that in some lands, beings might in the morning receive imperial robes and favour, yet in the evening dread the executioner's axe; or in youth live in thatched poverty, yet in adulthood sit before tables piled ten feet square with food; or set out on the road to the sound of horns, only to be hurried back as events unfold—there are all kinds of reversals and deprivations like these. Therefore he made the vow: "May my land have continuous peace and bliss, ultimately uninterrupted." Afflictions of the body are hunger, thirst, cold, heat, murder, and the like. Afflictions of the mind are right and wrong, gain and loss, the three poisons, and the like. Therefore it is said: "Forever freed from afflictions of body and mind, / they constantly experience uninterrupted bliss."

1.45

"In the realm of the Mahāyāna roots of good, / all are equal, without names of blame or reproach; / women and those with defective sense-faculties, / and the seeds of the two vehicles are not born."

1.46

These four lines are called the accomplishment of the adornment of the merits of the gate of great meaning. "Gate" means the gate providing access to the great meaning. "Great meaning" refers to the purpose of the Mahāyāna. Just as when a person builds a city, finding the gate they may enter; if a person attains rebirth in [the Land of] Peace and Bliss, this is the accomplishment of the gate of the Mahāyāna. Why did the Buddha originally arouse this vow? He saw that in some lands, although there are the assemblies of the Buddha, Tathāgatas, sages, and worthies, because of the land's turbidities, the one is divided to preach three; or a knitted brow incurs reproach, or a pointed word invites blame. Therefore he made the vow: "May my land be entirely of the single flavour of the Mahāyāna, of the single flavour of equality, where ruined roots and seeds are ultimately never born, and even the names of women and the disabled are severed." Therefore it is said: "In the realm of the Mahāyāna roots of good, / all are equal, without names of blame or reproach; / women and those with defective sense-faculties, / and the seeds of the two vehicles are not born."

1.47

Question: According to the forty-eight vows of Bodhisattva Dharmākara in the Sūtra of Immeasurable Life preached at Rājagṛha, it says: "If, when I attain Buddhahood, the śrāvakas in my land can be counted and their number known, may I not attain correct awakening." This is the first proof that there are śrāvakas. Furthermore, in the Daśabhūmika-vibhāṣā, the Praise of Amitābha composed by Bodhisattva Nāgārjuna says: "Arising and escaping the prison of the three realms, / with eyes like lotus petals, / his assembly of śrāvakas is immeasurable; / therefore I bow my head in worship." This is the second proof that there are śrāvakas. Furthermore, the Mahāyāna Treatise states: "Buddha-lands are diverse and varied: some Buddha-lands have Saṃghas purely of śrāvakas; some Buddha-lands have Saṃghas purely of bodhisattvas; and in some Buddha-lands bodhisattvas and śrāvakas gather to form the Saṃgha, as in Amitābha's Land of Peace and Bliss." This is the third proof that there are śrāvakas. In various sūtras where the Land of Peace and Bliss is mentioned, it is mostly said that there are śrāvakas, not that there are no śrāvakas. The śrāvaka is one of the two vehicles, yet the treatise says there is not even the name of the two vehicles. How can this be reconciled?
Answer: Deducing by principle, in the Pure Land of Peace and Bliss there should not be the two vehicles. Why is this said? Where there is an illness, there is a medicine: this is the normal order of principles. The Lotus Sūtra says that because Śākyamuni Tathāgata appeared in a world of the five turbidities, he divided the one into three. Since the Pure Land is not one of the five turbidities, that there are no three vehicles is clear. The Lotus Sūtra states: In what are those śrāvakas liberated? Merely leaving delusion is called liberation, but these people have not truly attained all liberation, because they have not attained the unexcelled path. Examining this principle, since arhats have not attained all liberation, they must have further birth. These people are no longer born in the three realms, and outside the three realms, apart from the Pure Land there is no other place of rebirth; thus they can only be born in the Pure Land. As for saying there are śrāvakas, these are śrāvakas from other directions who come to be born there; retaining their original names, they are referred to as śrāvakas. For example, when Śakra, Lord of the Devas, was born among humans, his clan name was Kauśika; later, although he became ruler of the devas, the Buddha, wishing to let people know his origin, still addressed him as Kauśika when speaking with Śakra. It is of this kind. Furthermore, this treatise only says that "the seeds of the two vehicles are not born," meaning that in the Land of Peace and Bliss seeds of the two vehicles are not born; what prevents [practitioners of] the two vehicles from coming to be born there? For instance, orange saplings do not grow north of the Huai River, yet oranges are seen in the fruit markets of the Yellow and Luo river valleys; it is also said that parrots do not cross west of Long, yet there are parrots on the perches of Zhao and Wei. Of these two things, it is only said that their seeds do not cross over. That there are śrāvakas there is also like this. If interpreted in this way, the sūtras and the treatise are reconciled.

1.48

Question: Names designate realities; only when there is a reality is there a name. Since in the Land of Peace and Bliss there are no realities of the two vehicles, women, or defective sense-faculties, why is it necessary to further say that there are not even these three names?
Answer: Just as when a soft-hearted bodhisattva is not very courageous, people mockingly call him a "śrāvaka"; or when a person is deceitful or timid and weak, people mockingly call him a "woman"; and just as when someone's eyes are clear but cannot recognize things, people mockingly call him a "blind person"; or when someone's ears hear but cannot understand the meaning heard, people mockingly call him a "deaf person"; or when someone's tongue speaks but stutters and stammers clumsily, people mockingly call him a "mute person"—in cases like these, although their sense-faculties are complete, there are names of blame and reproach. Therefore it is necessary to say "not even the names [exist]," making clear that in the Pure Land there are no such names of reproach or disparagement.

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