無量壽經優婆提舍願生偈註 2

English (machine translation) 2

Language: English

2.1

Commentary and Explanation by the Śramaṇa Tanluan.

From here below is the section explaining the meaning. Within this section, there are ten layers of meaning: first, the general intent of the verses of aspiration; second, giving rise to contemplation and generating faith; third, the essence and characteristics of the practice of contemplation; fourth, the pure entry into the mind of aspiration; fifth, skillful gathering and transformation; sixth, departing from obstacles to bodhi; seventh, according with the gates of bodhi; eighth, subsuming and matching names and meanings; ninth, the fulfillment of the matters of aspiration; tenth, the perfection of benefiting practices. 'Treatise' (śāstra) means discussion; it refers to discussing the reasons for the verses. 'Says' indicates speech; pointing to the sentences below, it denotes the words that discuss and explain the verses. Therefore it is said: 'The treatise says:'

2.4

As for the general intent of the verses of aspiration:

2.5

What meaning do these verses of aspiration clarify? They demonstrate contemplating that Land of Peace and Bliss, seeing Amitābha Tathāgata, and aspiring to be reborn in that land.

2.6

As for giving rise to contemplation and generating faith: within this section there are also two layers: first, revealing the power of the five [gates of] mindfulness; second, setting forth the five gates of mindfulness. As for revealing the power of the five [gates of] mindfulness:

2.7

How does one contemplate? How does one generate the mind of faith? If good men and good women cultivate the practice of the five gates of mindfulness and achieve perfection, they will ultimately attain rebirth in the Land of Peace and Bliss and see that Amitābha Buddha.

2.8

As for setting forth the five gates of mindfulness:

2.9

What are the five gates of mindfulness? The first is the gate of worship; the second is the gate of praise; the third is the gate of making aspiration; the fourth is the gate of contemplation; the fifth is the gate of dedication of merit.

2.10

'Gate' has the meaning of entering and exiting, just as when a person finds a gate, entering and exiting are unobstructed. The first four [gates of] mindfulness are gates for entering the Pure Land of Peace and Bliss; the last one [gate of] mindfulness is the gate for exiting to teach and transform with compassion.

2.11

How does one worship? With physical karma, one worships Amitābha Tathāgata, Arhat, Samyaksambuddha.

2.12

The virtues of the Buddhas and Tathāgatas are immeasurable; because their virtues are immeasurable, their virtuous titles are also immeasurable. If one wished to speak of them completely, paper and brush could not contain them. Therefore, various sūtras either raise ten names or proclaim three titles, merely preserving the ultimate principle; how could this be exhaustive! The so-called three titles are precisely these: Tathāgata, Arhat, and Samyaksambuddha. 'Tathāgata' means understanding in accordance with the true nature of phenomena and preaching in accordance with the true nature of phenomena; coming along the secure path of the Buddhas, this Buddha also has come thus, never again departing into future existence; hence the name Tathāgata. 'Arhat' means one worthy of offerings. The Buddha has completely eliminated the fetters and attained all wisdom; he is worthy of receiving offerings from all beings in heaven and earth; hence he is called Arhat. 'Samyaksambuddha' means knowing that the reality of all phenomena is an indestructible characteristic, neither increasing nor decreasing. How is it indestructible? Where mental activity ceases and the path of speech is transcended, all phenomena are unmoving like the characteristic of nirvāṇa; hence the name Samyaksambuddha. The meaning of 'Unhindered Light' is explained as in the previous verse.

2.13

Because of the intention to be reborn in that land.

2.14

Why is this said? The practice of bodhisattvas is constantly to worship all the Buddhas of the ten directions during the three periods of the day and the three periods of the night, without necessarily having the intention to aspire for rebirth; now one should constantly generate the intention to aspire for rebirth, and therefore one worships Amitābha Tathāgata.

2.15

How does one praise? One praises with verbal karma.

2.16

'Praising' means extolling; 'lauding' means singing praise. Praise cannot be expressed without the mouth; hence it is called verbal karma.

2.17

One invokes that Tathāgata's name, in accordance with that Tathāgata's marks of light and wisdom, and in accordance with the meaning of that name, wishing to practice in accordance with reality.

2.18

'Invoking that Tathāgata's name' means invoking the name of the Tathāgata of Unhindered Light. 'In accordance with that Tathāgata's marks of light and wisdom': the Buddha's light is the mark of wisdom. This light illuminates the worlds of the ten directions without hindrance, capable of removing the dark ignorance of sentient beings in the ten directions, unlike the light of the sun, moon, and pearls, which only dispels darkness in hollow cavities. 'In accordance with the meaning of that name, wishing to practice in accordance with reality': the title of that Tathāgata of Unhindered Light can shatter all ignorance of sentient beings and fulfill all aspirations of sentient beings. Yet there are those who invoke the name and remain mindful, but ignorance remains and their aspirations are not fulfilled. Why is this? Because they do not practice in accordance with reality, and do not correspond with the meaning of the name. What is not practicing in accordance with reality and not corresponding with the meaning of the name? It means not knowing that the Tathāgata is the body of the real mark and the body for the sake of beings. Furthermore, there are three kinds of non-correspondence: first, faith is not genuine, appearing at times and disappearing at others; second, faith is not unified, lacking determination; third, faith is not continuous, interrupted by other thoughts. These three phrases mutually produce one another: because faith is not genuine, there is no determination; because there is no determination, mindfulness is not continuous. It may also be said that because mindfulness is not continuous, one does not attain resolute faith; because one does not attain resolute faith, the mind is not genuine. The opposite of this is called practicing in accordance with reality. Therefore, the author of the treatise states: 'With single-mindedness, I...'

2.19

Question: A name points to a phenomenon, like a finger pointing to the moon. If by invoking the Buddha's name one could immediately fulfill aspirations, the finger pointing to the moon ought to be able to shatter darkness. If the finger pointing to the moon cannot shatter darkness, how could invoking the Buddha's name fulfill aspirations? Answer: The ten thousand phenomena are manifold and cannot be generalized: there are names that are identical to the phenomenon, and there are names that are different from the phenomenon. Names that are identical to the phenomenon are such as the names of the Buddhas and bodhisattvas, the prajñāpāramitā, phrases of dhāraṇī, and the incantations and spells. As in the incantation against swellings, which says: 'The sun rises in the east, suddenly red, suddenly yellow,' and so forth; even if the incantation is performed at the hours of you or hai, without involving sunrise, the swelling is healed. Likewise, when an army faces battle, merely chanting between clenched teeth: 'Let all soldiers and fighters line up before me.' When reciting these nine characters as one marches, none of the five weapons will strike; Baopuzi calls this an essential way. Furthermore, for someone suffering from muscle cramps, applying a quince heated over fire will cure them. There are also people who simply call the name of the quince and are likewise cured; I myself have experienced its efficacy. Such ordinary matters are known to the world; how much more so for the inconceivable realm! The analogy of the drum smeared with poison-eradicating medicine is another instance; since this analogy was already shown earlier, it is not cited again. Names that are different from the phenomenon are names such as the finger pointing to the moon.

2.20

How does one make aspiration? The mind constantly makes aspiration, single-mindedly focusing thought, ultimately to attain rebirth in the Land of Peace and Bliss, wishing to practice śamatha in accordance with reality.

2.21

Translating śamatha yields 'calming' (zhi). Calming means stopping the mind at one place and not doing evil. Although this translated term does not violate the general intent, its meaning is not complete. Why is this said? Stopping the mind at the tip of the nose is also called calming; the contemplation of impurity calms greed, the contemplation of loving-kindness calms anger, the contemplation of causes and conditions calms delusion—such as these are also called calming. When a person is about to walk and stops, this is also called calming. Thus one knows that the word 'calming' is vague and diffuse, not accurately capturing the name śamatha. Just as the toon, cudrania, elm, and willow are all called 'wood', yet if one merely says 'wood', how can one obtain elm or willow? As for śamatha being called 'calming', it now has three meanings: first, single-mindedly and exclusively being mindful of Amitābha Tathāgata and aspiring to be reborn in that land—this Tathāgata's name and the name of that land can calm all evil; second, that Land of Peace and Bliss transcends the path of the three realms; if a person is reborn in that land, evil of body, speech, and mind will naturally be calmed; third, the sustaining power of Amitābha Tathāgata's correct enlightenment naturally calms the mind seeking to be a śrāvaka or pratyekabuddha. These three kinds of calming arise from the Tathāgata's virtues that accord with reality; therefore it is said: 'wishing to practice śamatha in accordance with reality.'

2.22

How does one contemplate? One contemplates with wisdom, contemplating that [land] with right mindfulness, wishing to practice vipaśyanā in accordance with reality.

2.23

Translating vipaśyanā yields 'contemplation' (guan). But merely speaking generally of contemplation also leaves the meaning incomplete. Why is this said? Contemplating the body as impermanent, suffering, empty, and non-self, the nine marks, and so forth are all called contemplation, just as the general name 'wood' above cannot specify toon or cudrania. As for vipaśyanā being called 'contemplation', it also has two meanings: first, while here, forming thoughts to contemplate those three kinds of adornment of merits—because these merits accord with reality, the practitioner also attains merits in accordance with reality; attaining merits in accordance with reality means definitely attaining rebirth in that land; second, having attained rebirth in that Pure Land, one immediately sees Amitābha Buddha; bodhisattvas who have not yet realized the pure mind will ultimately realize the equal Dharma body, and together with pure-mind bodhisattvas and bodhisattvas of higher stages, they will ultimately achieve quiescent equality alike. Therefore it is said: 'wishing to practice vipaśyanā in accordance with reality.'

2.24

There are three kinds of that contemplation. What are the three kinds? The first is contemplating the adornment of merits of that Buddha land; the second is contemplating the adornment of merits of Amitābha Buddha; the third is contemplating the adornment of merits of those bodhisattvas.

2.25

When the mind takes its object as condition, it is called 'contemplating' (guan); when the contemplating mind is distinct and clear, it is called 'discerning' (cha).

2.26

How does one dedicate merit? By not abandoning any suffering sentient beings, the mind constantly makes aspiration with dedication of merit foremost, so as to achieve the perfection of the mind of great compassion.

2.27

Dedication of merit has two aspects: first, the outgoing aspect; second, the returning aspect. As for the outgoing aspect, one takes one's own merit and turns it over in bestowal to all sentient beings, making the aspiration that together they may be reborn in that Pure Land of Peace and Bliss of Amitābha Tathāgata. As for the returning aspect, having been reborn in that land, one attains the perfection of the power of skillful means of śamatha and vipaśyanā, and returns into the dense forest of birth-and-death to teach and transform all sentient beings so that together they turn toward the Buddha path. Whether going out or returning, both are for the sake of rescuing sentient beings and ferrying them across the ocean of birth-and-death; therefore it is said: 'with dedication of merit foremost, so as to achieve the perfection of the mind of great compassion.'

2.28

As for the essence and characteristics of contemplation: in this section there are two essences: first, the essence of the container; second, the essence of sentient beings. Within the container section, there are again three layers: first, the essence and characteristics of the land; second, demonstrating self-benefit and benefiting others; third, entering the ultimate truth.

2.29

As for the essence and characteristics of the land:

2.30

How does one contemplate the adornment of merits of that Buddha land? As for the adornment of merits of that Buddha land, because it accomplishes inconceivable power, it is like the nature of the wish-fulfilling maṇi jewel, being phenomena that resemble and correspond [to each other].

2.31

"Inconceivable power" refers comprehensively to the power of the seventeen kinds of adornment of merits of that Buddha-land being inconceivable. The sūtras generally speak of five kinds of the inconceivable: first, the inconceivable number of sentient beings; second, the inconceivable power of karma; third, the inconceivable power of nāgas; fourth, the inconceivable power of dhyāna; fifth, the inconceivable power of the Buddha-Dharma. Here, the inconceivable nature of the Buddha-land has two kinds of power: first, karmic power, which means it was accomplished through the karmic power of the great vows and worldly-transcending roots of goodness of Bodhisattva Dharmākara; second, being sustained by the excellent sustaining power of the Dharma King Amitābha, who is correctly enlightened. These inconceivables, as in the seventeen kinds below, are each and every mark inconceivable, and will be explained as the text proceeds. With regard to "similar and corresponding to the nature of the wish-fulfilling maṇi jewel": by taking the nature of the wish-fulfilling maṇi jewel, it illustrates the inconceivable nature of the Buddha-land of Peace and Bliss. When the Buddhas enter nirvāṇa, through their power of expedient means they leave behind the relics of their broken bodies to bestow blessings upon sentient beings. When the blessings of sentient beings are exhausted, these relics transform into wish-fulfilling maṇi jewels. These jewels are mostly found in the great ocean, where great dragon kings wear them as head ornaments. If a wheel-turning sage king appears in the world, through his compassion and expedient means he is able to obtain this jewel and produce great benefits in Jambudvīpa. When he needs clothing, food and drink, lamps, and musical instruments, or various things according to his wishes, the king observes purificatory precepts, places the jewel on the top of a long pole, and makes a vow, saying: "If I am truly a wheel-turning king, may this precious jewel rain down such things—whether throughout one li, ten li, or a hundred li—in accordance with my heart's wish." At that time, it immediately rains down various things from the sky, all matching what is needed, completely fulfilling the wishes of all people in the world. Due to the power of the nature of this jewel, the Buddha-land of Peace and Bliss is also like this, because the nature of Peace and Bliss is variously accomplished. As for "similar and corresponding": by the power of that precious jewel, for those seeking clothing and food it can rain down clothing, food, and other things, matching the seeker's intention—it does not fail to fulfill requests. That Buddha-land is not like this: because it is accomplished in a self-sufficient nature, it lacks nothing. Taking just a part of that nature as an analogy is why it is called "similar and corresponding." Furthermore, that jewel can only grant sentient beings' wishes for clothing, food, and the like; it cannot grant sentient beings' wish for the unexcelled path. Moreover, that jewel can only grant sentient beings' wishes for a single lifetime; it cannot grant sentient beings' wishes for immeasurable lifetimes. Because there are such immeasurable differences, it is called "similar."

2.32

Regarding the contemplation of the accomplishment of the adornment of merits of that Buddha-land, one should know that there are seventeen kinds. What are the seventeen? First, the accomplishment of the adornment of the merit of purity; second, the accomplishment of the adornment of the merit of measure; third, the accomplishment of the adornment of the merit of nature; fourth, the accomplishment of the adornment of the merit of form and appearance; fifth, the accomplishment of the adornment of the merit of various things; sixth, the accomplishment of the adornment of the merit of wondrous color; seventh, the accomplishment of the adornment of the merit of touch; eighth, the accomplishment of the adornment of the three kinds of merit; ninth, the accomplishment of the adornment of the merit of rain; tenth, the accomplishment of the adornment of the merit of light; eleventh, the accomplishment of the adornment of the merit of wondrous sound; twelfth, the accomplishment of the adornment of the merit of the lord; thirteenth, the accomplishment of the adornment of the merit of the retinue; fourteenth, the accomplishment of the adornment of the merit of enjoyment; fifteenth, the accomplishment of the adornment of the merit of freedom from all perils; sixteenth, the accomplishment of the adornment of the merit of the gate of great meaning; seventeenth, the accomplishment of the adornment of the merit of fulfilling all wishes.

2.33

First the section headings are presented; next their explanations are taken up in sequence.

2.34

As for the accomplishment of the adornment of the merit of purity, the verse says:
"Observing the aspects of that realm,
It surpasses the paths of the three realms."

2.35

How is this inconceivable? There are ordinary persons whose afflictions are fully present who are nonetheless able to be reborn in that Pure Land, and the karma that binds them to the three realms ultimately does not pull them back. This is obtaining a share of nirvāṇa without severing afflictions—how could it be conceivable?

2.36

As for the accomplishment of the adornment of the merit of measure, the verse says:
"It is ultimate like empty space,
Vast and without bounds."

2.37

How is this inconceivable? If the humans and devas of that land wish in their minds for palaces and pavilions, whether one yojana wide, a hundred yojanas, or a thousand yojanas, with thousands or tens of thousands of rooms, they are accomplished according to their minds, each person having it so. Furthermore, as for the sentient beings of the ten directions who aspire to be reborn—whether they have already been reborn, are now being reborn, or will be reborn—within the span of a single time or a single day, their numbers cannot be known by calculation, yet that world is always like empty space, with no aspect of crowding. The sentient beings therein abide in such a measure, and their aspirations are vast like empty space, without limit. That the measure of that land can accomplish the measure of the mental conduct of sentient beings—how could it be conceivable?

2.38

As for the accomplishment of the adornment of the merit of nature, the verse says:
"From the correct path and great compassion,
It arises from worldly-transcending roots of goodness."

2.39

How is this inconceivable? For example, the kālakūla insect has a tiny form, but when it encounters a great wind, its body becomes like a great mountain, taking the size of the wind as its own bodily form. Sentient beings reborn in [the Land of] Peace and Bliss are also like this: being reborn in that world of the correct path, they immediately accomplish worldly-transcending roots of goodness and enter the group of correct determination, just as that wind is not a body yet becomes a body—how could it be conceivable?

2.40

As for the accomplishment of the adornment of the merit of form and appearance, the verse says:
"Its pure light is full and complete,
Like a mirror, or the sun and moon discs."

2.41

How is this inconceivable? Forbearing produces a dignified appearance—this is a reflection of one's mind. Once one is reborn there, there is no difference between anger and forbearance: the forms and complexions of humans and devas are equally marvelous and exquisite, which is indeed the power of the pure light. That this light is not a mental act yet performs the deeds of mental acts—how could it be conceivable?

2.42

As for the accomplishment of the adornment of the merit of various things, the verse says:
"Possessing the natures of all precious gems,
It is complete with wondrous adornments."

2.43

How is this inconceivable? Those various things, whether made of one jewel, ten jewels, or hundreds of thousands of jewels, are completely provided according to one's mind and desire; if one wishes them gone, they vanish instantly. That the mind attains such mastery exceeding supernatural powers—how could it be conceivable?

2.44

As for the accomplishment of the adornment of the merit of wondrous color, the verse says:
"Its spotless light blazes brilliantly,
Bright and pure, illuminating the world."

2.45

How is this inconceivable? When its light shines upon phenomena, it penetrates thoroughly from outside to inside; when its light shines upon the mind, it ultimately extinguishes avidyā. That light performs the work of a Buddha—how could it be conceivable?

2.46

As for the accomplishment of the adornment of the merit of touch, the verse says:
"Grass of jewel-natured merit,
Soft and curling clockwise;
Those who touch it produce superior bliss,
Surpassing the kācalindika."

2.47

How is this inconceivable? Jewels are typically hard and rigid, yet these are soft; touching pleasure should induce attachment, yet this increases the path. In function it is identical to Love-Maker—how could it be conceivable? There is a bodhisattva named Love-Maker whose form is dignified, causing people to generate defiled attachment. A sūtra says: 'Those who feel attachment toward him either take birth in heaven or generate the bodhi-mind.'

2.48

Regarding the accomplishment of the adornment of the three kinds of merit, there are three kinds of phenomena that should be known. What are the three kinds? First, water; second, earth; third, empty space.

2.49

The reason these three kinds are spoken of together is that they are of the same class. Why is this said? First, the class of the six great elements, namely empty space, consciousness, earth, water, fire, and wind. Second, the class of non-discrimination, namely earth, water, fire, wind, and empty space. The reason only three classes are spoken of is that the single element of consciousness belongs to the realm of sentient beings; the single element of fire is absent there; and although there is wind, wind cannot be seen and has no abiding place. Therefore, from among the six elements and five classes, those three that exist and can be adorned are taken and spoken of together.

2.50

As for the accomplishment of the adornment of the merit of water, the verse says:
"Precious flowers in tens of millions of kinds
Cover ponds, streams, and springs;
A gentle breeze stirs the petals and leaves,
Whose crisscrossing lights spin in dazzling arrays."

2.51

How is this inconceivable? The humans and devas of that Pure Land do not have bodies of water and grain; why would they need water? Since they are accomplished in purity, they do not need washing; why else would they use water? There are no four seasons there, and it is constantly temperate and free of oppressive heat; why again would they need water? It is not needed, yet it exists, so there must be a reason. The sūtra says: 'When those bodhisattvas and śrāvakas enter the jewel grounds, if they wish the water to cover their feet, the water immediately covers their feet; if they wish it to reach their knees, the water immediately reaches their knees; if they wish it to reach their waists, the water immediately reaches their waists; if they wish it to reach their necks, the water immediately reaches their necks; if they wish it to pour over their bodies, it naturally washes their bodies; if they wish it to recede, the water immediately recedes. Tempering its cold and warmth naturally according to their wishes, it clears the spirit, gladdens the body, and cleanses away mental defilements. Clear, luminous, calm, and pure, it is transparent as if formless, and the jewel sands reflect through it, illuminating every depth. Gentle ripples swirl and flow, pouring into one another, moving peacefully and slowly, neither too slow nor too fast, sending up immeasurable waves. Naturally emitting wondrous sounds, there is none who does not hear what is appropriate to them: some hear the sound of the Buddha, some hear the sound of the Dharma, some hear the sound of the Saṅgha; some hear the sound of tranquility, the sound of emptiness and non-self, the sound of great compassion, the sound of the pāramitās; or they hear the sound of the ten powers, fearlessnesses, and distinct qualities, the sound of various supernormal knowledges, the sound of non-action, the sound of non-arising and non-ceasing, the sound of the forbearance of non-arising dharmas, up to the sounds of various wondrous teachings such as nectar empowerment. Hearing such sounds as these, their joy is immeasurable, conforming to the meanings of purity, detachment from desires, cessation, and reality; conforming to the Triple Gem, the powers, fearlessnesses, and distinct qualities; conforming to the path practiced by bodhisattvas and śrāvakas possessed of supernormal knowledges. There is no name of the sufferings and perils of the three miserable realms, but only the sound of natural pleasure; therefore, that land is named Peace and Bliss.' That this water performs the work of a Buddha—how could it be conceivable?

2.52

As for the accomplishment of the adornment of the merit of earth, the verse says:
"Palaces and various pavilions
Look upon the ten directions without obstruction;
Assorted trees display varied luminous colors,
Surrounded all around by precious balustrades."

2.53

How is this inconceivable? Those various things, whether made of one jewel, ten jewels, a hundred jewels, or immeasurable jewels, are fully adorned according to one's mind and desire. These adorned things are like pure, bright mirrors: all the pure and defiled aspects, as well as the good and bad karmic causes and conditions of the lands of the ten directions, completely appear therein. Because the humans and devas therein see these matters, the feeling of avoiding danger like pulling back one's hand before touching boiling water is naturally accomplished. It is also like the great bodhisattvas who wear crowns made of jewels that illuminate the Dharma-nature and other qualities: within these jewel crowns, all Buddhas are seen, and they also thoroughly comprehend the nature of all phenomena. It is also like when the Buddha preached the Lotus Sūtra, he emitted a light from between his eyebrows that illuminated eighteen thousand lands in the east, all turning golden; from the Avīci hell up to Akaniṣṭha, the sentient beings of the six destinies within those worlds, their destinations in birth and death, their good and bad karmic causes and conditions, and their resulting beautiful and ugly retributions were all seen therein. It is indeed of this kind. That these reflections perform the work of a Buddha—how could it be conceivable?

2.54

As for the accomplishment of the adornment of the merit of empty space, the verse says:
"Immeasurable jewels are interlaced,
Nets of openwork cover empty space;
Various bells sound out,
Proclaiming and pouring forth wondrous Dharma notes."

2.55

How is this inconceivable? The sūtra says: 'Immeasurable jewel nets cover the Buddha-land, all decorated and adorned with gold thread, pearls, and hundreds of thousands of diverse gems of rare and wondrous value. Precious bells hang down on all four sides, their radiant colors flashing and shining with the utmost splendor. A natural virtuous wind rises slowly with a gentle motion; that wind is temperate, neither cold nor hot, pleasantly mild and soft, neither too slow nor too fast. Blowing upon the nets and the many jewel trees, it sounds forth immeasurable, wondrous Dharma notes and spreads ten thousand kinds of mild, elegant, virtuous fragrances. For those who hear them, the defilements and habitual tendencies of afflictions naturally do not arise, and when the wind touches their bodies, they all attain pleasure.' That this sound performs the work of a Buddha—how could it be conceivable?

2.56

As for the accomplishment of the adornment of the merit of rain, the verse says:
"Raining down flowers and robes as adornments,
Immeasurable perfumes pervade universally."

2.57

How is this inconceivable? The sūtra says: 'Breezes blow and scatter blossoms filling the entire Buddha-land, arranged by color in neat sequence without being mixed or disorderly, soft and lustrous, with intense and fragrant scents. When one sets foot upon them, they sink down four inches; as one lifts one's foot, they return to their original state. Once the blossoms' function is finished, the ground immediately opens and parts, and they vanish by turns, leaving [the ground] pure without remainder. According to the seasons, breezes blow and scatter blossoms six times in this manner. Furthermore, lotuses of various jewels fill the world everywhere; each jeweled lotus has hundreds of thousands of koṭis of petals, and the light of these flowers comes in immeasurable colors: blue colors have blue light, white colors have white light, and dark, yellow, red, and purple lights and colors are likewise so, brilliantly shining and illuminating brighter than the sun and moon. From each flower emanate thirty-six hundred thousand koṭis of rays of light, and from each ray of light emerge thirty-six hundred thousand koṭis of Buddhas, whose bodies are of purple-gold color, endowed with extraordinary marks. Each of these Buddhas again emits hundreds of thousands of rays of light, expounding the subtle Dharma universally for the ten directions; such Buddhas individually establish immeasurable sentient beings in the Buddha's true Path.' That flowers perform the work of a Buddha—how could this be conceivable?

2.58

As for the accomplishment of the adornment of light merits, it is because the verse says, 'The Buddha's wisdom, a bright and pure sun, / Dispels the worldly darkness of ignorance.'

2.59

How is this inconceivable? The light of that land arises as the retribution of the Tathāgata's wisdom; those who encounter it will ultimately have the dark obscurity of avidyā extinguished. That light, though not itself wisdom, can perform the function of wisdom—how could this be conceivable?

2.60

As for the accomplishment of the adornment of wondrous voice merits, it is because the verse says, 'The Brahmā sound awakens [beings] profoundly and distantly; / Subtly it is heard throughout the ten directions.'

2.61

How is this inconceivable? The sūtra says: 'If someone merely hears of that land's purity, peace, and bliss, and determines with single-minded aspiration to be reborn [there], they will also attain rebirth, and then enter the group of correct determination.' That this land's name performs the work of a Buddha—how could this be conceivable?

2.62

As for the accomplishment of the adornment of the master merits, it is because the verse says, 'Amitābha, the Correctly Enlightened One, / The Dharma King, skillfully sustains it.'

2.63

How is this inconceivable? The Correctly Enlightened One Amitābha is inconceivable; that Pure Land of Peace and Bliss is sustained by the skillful power of the Correctly Enlightened One Amitābha—how could it be conceivable? 'To abide' (zhu) means not changing and not perishing; 'to sustain' (chi) means not scattering and not being lost. It is like an incorruptible medicine coating a seed: in water it does not rot, in fire it does not burn, and upon meeting causes and conditions, it sprouts. Why? Because of the power of the incorruptible medicine. If a person is once reborn in the Pure Land of Peace and Bliss, and later wishes to be reborn in the three realms to teach and transform sentient beings, they may relinquish their life in the Pure Land and be reborn according to their wish. Although born into the mixed birth of the three realms, amidst water and fire, the seed of unsurpassable bodhi will ultimately never rot. Why? Because it has undergone the skillful sustaining power of Amitābha, the Correctly Enlightened One.

2.64

As for the accomplishment of the adornment of the retinue merits, it is because the verse says, 'The assembly of the Tathāgata's pure flowers / Is born through transformation from the flowers of correct enlightenment.'

2.65

How is this inconceivable? In general, in worlds of mixed births, whether born from a womb, from an egg, from moisture, or through transformation, there are countless varieties of retinue and myriad classes of suffering and pleasure, because of mixed karma. In that Land of Peace and Bliss, everyone without exception is born through transformation from the pure flowers of the Correctly Enlightened Amitābha Tathāgata; they share the single mindfulness of the Buddha without any different path, extending distantly [so that] all within the four seas are brothers. That the retinue is immeasurable—how could this be conceivable?

2.66

As for the accomplishment of the adornment of enjoyment merits, it is because the verse says, 'Delighting in the flavor of the Buddha's Dharma, / Taking dhyāna-samādhi as food.'

2.67

How is this inconceivable? Sustaining life without eating food is because what sustains it has a reason—is this not the Tathāgata's fulfillment of his fundamental vow! To mount the Buddha's vow as one's life—how could this be conceivable?

2.68

As for the accomplishment of the adornment of freedom from all distress merits, it is because the verse says, 'Ever free from physical and mental afflictions, / Constantly experiencing bliss without interruption.'

2.69

How is this inconceivable? The sūtra says: 'The body is a vessel of suffering; the mind is the origin of distress.' Yet there they possess body and possess mind, while experiencing bliss without interruption—how could this be conceivable?

2.70

As for the accomplishment of the adornment of the gate of great meaning merits, it is because the verse says, 'In the realm of the Mahāyāna roots of good, / Equally free from names of reproach, / Women and those with defective faculties, / And the lineage of the two vehicles, are not born.'

2.71

One should know that the retributive fruition of the Pure Land is free from two kinds of reproachful faults: first, the substance; second, the name. The substance has three types: first, persons of the two vehicles; second, women; third, persons whose sense faculties are incomplete. Being free from these three faults is called being free from the reproach of substance. The name also has three types: not only is it free from these three substances, but one does not even hear the three names of the two vehicles, women, and those with incomplete sense faculties; thus it is called being free from the reproach of names. 'Equally' means because of the single aspect of equality.

2.72

How is this inconceivable? Now, when the devas eat from the same vessel, [the rice] takes on colors according to their merits. When the toe pressed the earth, the purport of gold and gravel was made clear. Yet those who aspire to be reborn initially belonged to three times three classes, but now have not the slightest difference between one and two, just as [the waters of the rivers] Zi and Sheng share a single taste—how could this be conceivable?

2.73

As for the accomplishment of the adornment of the fulfillment of all aspirations merits, it is because the verse says, 'Whatever sentient beings wish and desire, / All can be fulfilled.'

2.74

How is this inconceivable? If the humans and devas of that land wish to go to immeasurable Buddha-lands in other directions to make offerings to the Buddhas and bodhisattvas, and to obtain the necessary articles of offering, everything accords with their wishes. Furthermore, if they wish to relinquish their lifespan there and be born in other lands, whether long or short is at their mastery, and all is obtained according to their wish. That before reaching the stage of mastery, they share in the functioning of mastery—how could this be conceivable?

2.75

Manifesting self-benefit and benefiting others:

2.76

The brief explanation of the accomplishment of the seventeen kinds of adornment merits of that Buddha Amitābha's land is because it manifests the accomplishment of the great power of merit for the Tathāgata's own benefit and the accomplishment of merit for benefiting others.

2.77

Saying 'brief' reveals that the merits of that Pure Land are immeasurable, not merely seventeen kinds. Now, as for Mount Sumeru entering a mustard seed, or a pore containing the great sea: could this be the spiritual power of mountains and seas, or the power of mustard seeds and hairs? That which can make it wondrous simply makes it wondrous. Therefore, although the seventeen kinds are said to benefit others, the meaning of self-benefit can be clearly understood.

2.78

Entering the ultimate truth:

2.79

One should know that the adornments of that Buddha of Immeasurable Life's land, the signs of the wondrous realm of the ultimate truth, are expounded in sequence across sixteen phrases and one phrase.

2.80

The 'ultimate truth' refers to the Buddha's Dharma of causes and conditions. This truth is the meaning of the objective realm; therefore, the sixteen phrases on adornments and so forth are called 'signs of the wondrous realm.' This meaning will be explained further when we come to the text on entering the one Dharma-phrase. 'And the sequence of the phrases' refers to contemplating the purity of the vessel and so forth: the contemplative sequence of the seventeen general and specific phrases. How does this sequence arise? The opening chapter states: 'I take refuge in the Tathāgata of Unhindered Light, and aspire to be reborn in the Land of Peace and Bliss.' Here a doubt arises; the doubt says: 'Birth is the root of existence, the origin of all encumbrances. If one abandons birth yet aspires for birth, how could birth ever be exhausted?' To resolve this doubt, one therefore contemplates the accomplishment of that Pure Land's adornment merits, clarifying that that Pure Land is the unborn birth of the pure fundamental vow of Amitābha Tathāgata, not like the false and illusory birth of the three realms of existence. Why is this said? Dharma-nature is pure and ultimately unborn; to speak of 'birth' is merely the sentiment of one who attains rebirth. If birth is truly unborn, how could birth need to be exhausted? If one completely puts an end to birth, above one loses the body of non-action capable of action, and below one becomes muddled in the chronic illness of the three emptinesses that are not empty; with faculties ruined and forever lost, their laments shaking the three-thousandfold world, never returning and never restoring, they incur shame therein. To realize the principle of birth is called the Pure Land; the dwelling of the Pure Land is precisely the seventeen phrases. Among the seventeen phrases, they are divided into two: general and specific. The first phrase is the general aspect, namely, that this pure Buddha-land surpasses the paths of the three realms. What are the signs of its surpassing the three realms? The signs of the accomplishment of the sixteen kinds of adornment merits below are them. First, the measure is ultimately like empty space, vast and boundless. Having known the measure, what is this measure based upon? Therefore, one next contemplates the nature. 'Nature' has the meaning of basis; that Pure Land is born from the right path, great compassion, and supramundane roots of good. Having spoken of supramundane roots of good, what kinds of signs do these roots of good produce? Therefore, one next contemplates the adornment of shapes and forms. Having known the shapes and forms, one ought to know what substance these shapes and forms have; therefore, one next contemplates the various things. Having known the various things, one ought to know the wondrous colors of these various things; therefore, one next contemplates the wondrous colors. Having known the wondrous colors, what touch do these colors have? Therefore, one next contemplates touch. Having known the tactile object of the body, one should know the visual object of the eye; therefore, one next contemplates the three adornments of water, ground, and empty space. Having known the visual object of the eye, one should know the olfactory object of the nose; therefore, one next contemplates the perfuming of garments and flowers. Having known the touches of eye, nose, and so forth, one must know freedom from defilement; therefore, one next contemplates the illumination of the Buddha's wisdom. Having known the pure power of wisdom light, one ought to know the distance reached by its fame and sound; therefore, one next contemplates the distant hearing of the Brahmā sound. Having known its fame and sound, one ought to know who is the sovereign master; therefore, one next contemplates the master. Having known there is a master, who is the master's retinue? Therefore, one next contemplates the retinue. Having known the retinue, one ought to know how this retinue enjoys things; therefore, one next contemplates enjoyment. Having known the enjoyment, one ought to know whether this enjoyment has distress or lacks distress; therefore, one next contemplates freedom from all distress. Having known freedom from all distress, by what principle is it free from all distress? Therefore, one next contemplates the gate of great meaning. Having known the gate of great meaning, one ought to know whether the gate of great meaning is fulfilled or not fulfilled; therefore, one next contemplates the fulfillment of aspirations. Furthermore, these seventeen phrases not only resolve doubts, but contemplating the accomplishment of these seventeen kinds of adornments can also give rise to genuine pure faith, ensuring that one will definitely attain rebirth in that Buddha-land of Peace and Bliss.

2.81

Question: It was said above that knowing birth is unborn must apply to those of the highest grade of rebirth. If a person of the lowest-of-the-low grade attains rebirth by mounting the ten recitations, does that not mean taking rebirth as real? Merely taking rebirth as real falls into two attachments: first, fearing that one will not attain rebirth; second, fearing that one will again generate the delusion of birth. Answer: For example, if a pure maṇi jewel is placed in turbid water, the water immediately becomes clear and pure. Even if a person has the turbid sins of immeasurable birth-and-death, when they hear the name of that supreme, unborn, pure jewel of Amitābha Tathāgata and cast it into their turbid mind, then in thought-moment after thought-moment sins are eradicated and the mind is purified, and they immediately attain rebirth. Furthermore, if a maṇi jewel is wrapped in dark or yellow silk and cast into water, the water immediately turns dark or yellow, exactly like the color of the object. That pure Buddha-land possesses the unsurpassable jewel of Amitābha Tathāgata, wrapped in the silk of the accomplishment of immeasurable adornment merits, and when it is cast into the mind-water of the one to be reborn, how could it fail to transform the view of birth into the wisdom of unbornness? Again, it is like lighting a fire on ice: when the fire is fierce, the ice melts; when the ice melts, the fire is extinguished. Although that person of the lower grade does not know that the Dharma-nature is unborn, merely through the power of reciting the Buddha's name, they generate the thought of rebirth and aspire to be born in that land. That land is the realm of the unborn, and the fire of the view of birth naturally extinguishes.

2.82

Regarding the substance of sentient beings, within this division there are two parts: first, contemplating the Buddha; second, contemplating the bodhisattvas.

2.83

Contemplating the Buddha:

2.84

How does one contemplate the accomplishment of the Buddha's adornment merits? Contemplating the accomplishment of the Buddha's adornment merits should be known to have eight aspects.

2.85

The meaning of this contemplation has already been shown in the preceding verses.

2.86

What are the eight? First, the accomplishment of the adornment of the seat merits; second, the accomplishment of the adornment of body karma merits; third, the accomplishment of the adornment of speech karma merits; fourth, the accomplishment of the adornment of mind karma merits; fifth, the accomplishment of the adornment of the great assembly merits; sixth, the accomplishment of the adornment of the leaders merits; seventh, the accomplishment of the adornment of the master merits; eighth, the accomplishment of the adornment of the sustaining power of not acting in vain merits. What is the accomplishment of the adornment of the seat merits? It is because the verse says, 'The immeasurable king of great jewels, / The subtle and pure flower dais.'

2.87

If one wishes to contemplate the seat, one should rely on the Sūtra on the Contemplation of Immeasurable Life.

2.88

What is the accomplishment of the adornment of the merits of bodily action? Because the verse says: “The marks, signs, and light [extend to] one fathom, / and his physical form surpasses all living beings.”

2.89

If one wishes to contemplate the Buddha's body, one should rely on the Sūtra on the Contemplation of Immeasurable Life.

2.90

What is the accomplishment of the adornment of the merits of verbal action? Because the verse says: “The subtle and wondrous voice of the Tathāgata, / [its] pure resonance is heard in the ten directions.”

2.91

What is the accomplishment of the adornment of the merits of mental action? Because the verse says: “Like earth, water, fire, wind, and space, it is without discrimination.” 'Without discrimination' means because of the non-discriminating mind.

2.92

Ordinary living beings create negative karma through the three actions of body, speech, and mind, transmigrating through the three realms without end. Therefore, the buddhas and bodhisattvas adorn their three actions of body, speech, and mind in order to remedy the deceptive three actions of living beings. How do they remedy [the actions of] living beings? Because of the view of an existing self (kāyadṛṣṭi), [sentient beings] receive bodies in the three wretched paths, lowly bodies, ugly bodies, bodies subject to the eight difficulties, and bodies of perpetual transmigration. When such living beings behold the body of the marks, signs, and radiant light of Amitābha Tathāgata, all such various bondages of bodily action are completely liberated, and upon entering the Tathāgata's household, they ultimately attain equality of bodily action. Living beings, out of arrogance, slander the true Dharma, vilify the noble and sage ones, and slight their elders and superiors (superiors meaning sovereign, father, and teacher; elders meaning virtuous persons and elder brothers). Such persons are bound to suffer the pain of having their tongues pulled out, the pain of muteness, the pain of their teachings being disregarded, and the pain of having no renown. When living beings suffering all such various miseries hear the name of Amitābha Tathāgata's supreme virtue and the sound of his preaching the Dharma, all such various bondages of verbal action are completely liberated, and upon entering the Tathāgata's household, they ultimately attain equality of verbal action. Living beings, because of wrong views, generate discrimination in their minds: whether [things] exist or do not exist, whether they are wrong or right, whether they are fine or ugly, whether they are good or evil, whether they are that or this—having all such various discriminations. Because of discrimination, they are long submerged in the three realms of existence, undergoing the various miseries of discrimination and the miseries of grasping and rejecting, sleeping endlessly in the great night with no time of escape. If these living beings encounter the illumination of Amitābha Tathāgata's light of equality, or hear of Amitābha Tathāgata's mental action of equality, all such various bondages of mental action of these living beings are completely liberated, and upon entering the Tathāgata's household, they ultimately attain equality of mental action.

2.93

Question: Mind has the characteristic of conscious awareness; how can it be said to be without discrimination, like earth, water, fire, and wind? Answer: Although the mind has the characteristic of knowing, when it enters the real mark it is without knowing. For example, though the nature of a snake is crooked, when it enters a bamboo tube it becomes straight. Furthermore, if a human body is pricked by a needle or stung by a bee, it has conscious awareness; but if it is sucked by a stone-leech or cut with a sharp surgical blade, it has no conscious awareness. Such states of knowing and not knowing depend on causes and conditions; if they depend on causes and conditions, then [mind] is neither knowing nor non-knowing.

2.94

Question: If the mind's entering the real mark can cause it to be without knowing, how can it have the all-inclusive knowledge of aspects (sarvākārajñatā)? Answer: When the ordinary mind knows, there is something it does not know; because the noble mind is without knowing, there is nothing it does not know. Knowing without knowing, its knowing is precisely non-knowing.

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無量壽經優婆提舍願生偈註 — Classical Chinese