English (machine translation)

Language: English
Extent: 49 passages, 5,289 words
Text: complete digital text
Source: pramana-mt · Machine translation by Gemini 3.8 Flash (2026-10-21) of in.bauddha.taisho.1957 · Machine output without human authorship: no copyright is claimed (CC0 1.0). The original text keeps its own…

1 — 49 parts

Text

1.2

Question: "Among the three realms, by which realm is the Land of Peace and Bliss subsumed?"

Answer: "As the Da zhidu lun states: 'Such a Pure Land is not subsumed by the three realms.' Why is this? Because it lacks desire, it is not the desire realm; because it is ground-based, it is not the form realm; because it possesses shapes and forms, it is not the formless realm. The sūtra says: 'When Amitābha Buddha was originally practicing the bodhisattva path, he became a bhikṣu named Dharmākara. Before the Buddha Lokeśvararāja, he inquired about the practices for [attaining] the pure lands of the buddhas. At that time, the Buddha expounded to him two hundred and ten billion buddha-lands, with the goodness and evil of their devas and humans, and the refinement or coarseness of their lands, fully manifesting them to him. At that time, Bodhisattva Dharmākara, in the presence of that Buddha, gave rise to his vast and great vows, resolving to take these buddha-lands.' Over immeasurable asaṃkhyeya-kalpas, in accordance with the vows he had made, he practiced the pāramitās, fully perfected the myriad wholesome [deeds], and attained the unsurpassed path. It is the result of distinctive karma; it is not of the three realms."

1.4

Question: "How many kinds of adornments does the Land of Peace and Bliss possess that it is called a Pure Land?"

1.5

Answer: "If one relies on the sūtras and grounds oneself in their meaning, Bodhisattva Dharmākara's forty-eight vows are precisely these matters; by examining his praises, one may understand them, so they need not be stated again. If one relies on the Wuliangshou jing lun, two kinds of purity subsume twenty-nine kinds of perfection of adornment. The two kinds of purity are: first, the purity of the receptacle world; second, the purity of the sentient world.

1.6

"Regarding the purity of the receptacle world, there are seventeen kinds of perfection of adornment: First, the features of the land surpass the paths of the three realms. Second, that land is vast and great, its measure like empty space, without limit or bound. Third, it arises from the noble path of the bodhisattva, great compassion, and world-transcending wholesome roots. Fourth, its pure radiance is completely perfected in adornment. Fifth, it is fully endowed with the nature of the foremost precious jewels, producing marvelous and wondrous treasures. Sixth, its spotless and pure radiance constantly illuminates the world. Seventh, the treasures of that land are soft and supple; those who touch them experience pleasant delight, giving rise to supreme bliss. Eighth, tens of millions of jeweled flowers adorn the ponds and lakes; jeweled halls, jeweled pavilions, and diverse jeweled trees, with radiant lights of varied colors reflecting the world; immeasurable jeweled nets cover the sky, with bells suspended on all four sides, constantly uttering the sound of the Dharma. Ninth, in the sky, it naturally rains heavenly flowers, heavenly robes, and heavenly incense, which adorn and permeate everywhere. Tenth, the radiance of the Buddha's wisdom shines forth, dispelling the darkness of ignorance. Eleventh, the brahma-sound awakens and enlightens, heard far away throughout the ten directions. Twelfth, Amitābha Buddha, the unsurpassed Dharma King, sustains it with the power of his goodness. Thirteenth, one is spontaneously born from the pure lotus of the Tathāgata. Fourteenth, one delights in the taste of the Buddha's Dharma, taking dhyāna and samādhi as nourishment. Fifteenth, one is forever free from all physical and mental suffering, experiencing uninterrupted bliss. Sixteenth, one does not even hear the names of the two vehicles, women, or those with defective faculties. Seventeenth, whatever sentient beings desire and enjoy is accorded to their hearts and satisfies their wishes, with none left unfulfilled. These seventeen kinds are called the purity of the receptacle world.

1.7

"Regarding the purity of the sentient world, there are twelve kinds of perfection of adornment: First, an exquisite flower dais of the immeasurable king of great jewels serves as the Buddha's seat. Second, immeasurable marks and signs and immeasurable radiance adorn the Buddha's body. Third, the Buddha's immeasurable eloquence preaches the Dharma according with the capacities [of beings], fully pure and clear, causing people to delight in hearing it; those who hear it unfailingly awaken and understand, for his words are never spoken in vain. Fourth, the Buddha's wisdom of suchness is like empty space, illuminating both the universal and particular characteristics of all phenomena, while his mind makes no discrimination. Fifth, the unshakeable assembly of devas and humans is vast and magnificent in its adornment, like Mount Sumeru reflecting in the four great oceans, fully endowed with the marks of a Dharma King. Sixth, he has accomplished the unsurpassed fruit, which none can match, let alone surpass. Seventh, he is the leader of men, the tamer [of beings] for devas and humans, reverently surrounded by the great assembly, just as a lion king is surrounded by lions. Eighth, the Buddha's power of the primal vow adorns and sustains all merits; those who encounter it do not do so in vain, for it swiftly brings them to complete perfection in the sea of all merits. Bodhisattvas who have not yet realized the pure mind will ultimately realize the impartial dharmakāya; together with bodhisattvas of the pure mind and bodhisattvas of the higher stages, they will ultimately achieve equal quiescence. Ninth, the assembly of bodhisattvas of the Land of Peace and Bliss, without moving their bodies, reach all ten directions, manifesting various responses and transformations, practicing in accordance with reality, and constantly performing the work of the Buddha. Tenth, these transformation bodies of the bodhisattvas, at all times neither earlier nor later, with one mind and in a single thought-moment, emit great radiance, all able to reach the worlds of the ten directions to teach and convert sentient beings through various skillful means, which are accomplished through their practice, eradicating the afflictions and suffering of all sentient beings. Eleventh, these bodhisattvas, throughout all worlds without remainder, illuminate the great assemblies of the buddhas without remainder, making vast and immeasurable offerings to, venerating, and praising the merits of the buddhas, the Tathāgatas. Twelfth, these bodhisattvas, in all places across the ten directions where the Three Jewels are absent, sustain and adorn the great ocean of merits of the jewel of the Buddha, the Dharma, and the Saṅgha, everywhere revealing it so that [beings] understand and practice in accordance with reality. These eight kinds of perfection of meritorious adornment of the Dharma King, and these four kinds of perfection of meritorious adornment of the bodhisattvas, are called the purity of the sentient world.

1.8

"Because the Land of Peace and Bliss is endowed with these twenty-nine kinds of perfection of meritorious adornment, it is called a Pure Land."

1.9

Question: "How many classes and grades of those born in the Land of Peace and Bliss are there altogether? And through how many causes and conditions?"

1.10

Answer: "In the Sukhāvatīvyūha Sūtra, there are only three grades: upper, middle, and lower. In the Amitāyurdhyāna Sūtra, each class is further divided into upper, middle, and lower; three times three makes nine, combining to form nine classes. Now, relying on the Sukhāvatīvyūha Sūtra for this commentary in praise, I shall discuss them as three grades on the basis of this sūtra.

1.11

"For those born in the upper grade, there are five causes and conditions: First, leaving the household life, abandoning desire, and becoming a śramaṇa. Second, giving rise to the unsurpassed bodhicitta. Third, single-mindedly and exclusively being mindful of Amitāyus Buddha. Fourth, cultivating all merits. Fifth, vowing to be reborn in the Land of Peace and Bliss. Endowed with these causes and conditions, when approaching the end of life, Amitāyus Buddha and the great assembly will appear before that person, who will then follow the Buddha and attain rebirth in [the Land of] Peace and Bliss, being spontaneously born within a seven-jeweled lotus, abiding in the stage of avaivartika, with valiant wisdom and unfettered supernormal powers.

1.12

"For those born in the middle grade, there are seven causes and conditions: First, giving rise to the unsurpassed bodhicitta. Second, single-mindedly and exclusively being mindful of Amitāyus Buddha. Third, cultivating good deeds to a greater or lesser degree and upholding the purification precepts. Fourth, erecting stūpas and making images. Fifth, providing food and drink to śramaṇas. Sixth, hanging banners, lighting lamps, scattering flowers, and burning incense. Seventh, dedicating [these merits] through pariṇāmanā, vowing to be reborn in [the Land of] Peace and Bliss. When approaching the end of life, Amitāyus Buddha will manifest a transformed body, complete with radiance, major marks, and minor signs just like the real Buddha, appearing before that person together with the great assembly; they will immediately follow the transformed Buddha and attain rebirth in [the Land of] Peace and Bliss, abiding in the stage of avaivartika, their merits and wisdom being next to those of the upper grade.

1.13

"For those born in the lower grade, there are three causes and conditions: First, even if unable to perform all kinds of merit, one should give rise to the unsurpassed bodhicitta. Second, with single-minded focus, even down to ten recitations, one is mindful of Amitāyus Buddha. Third, with a mind of supreme sincerity, one vows to be reborn in [the Land of] Peace and Bliss. When approaching the end of life, they see Amitāyus Buddha in a dream and likewise attain rebirth, their merits and wisdom being next to those of the middle grade.

1.14

"Furthermore, there is another kind of rebirth in [the Land of] Peace and Bliss that does not fall into the three grades: this refers to cultivating various merits with a mind of doubt and hesitation, while vowing to be reborn in [the Land of] Peace and Bliss. Failing to comprehend the Buddha's wisdom, inconceivable wisdom, ineffable wisdom, vast Mahāyāna wisdom, and peerless, unequaled, supreme wisdom—harboring doubts and lack of faith toward these wisdoms—they nevertheless still believe in evil and merit, cultivate the roots of goodness, and are born in [the Land of] Peace and Bliss. They are born in the seven-jeweled palaces of the Land of Peace and Bliss, which are either one hundred yojanas or five hundred yojanas [in size]; in each of them, they experience various delights just like in the Trāyastriṃśa heaven, all likewise occurring spontaneously. For five hundred years, they constantly do not see the Buddha, do not hear the sūtras or Dharma, and do not see the noble assembly of bodhisattvas and śrāvakas. In the Land of Peace and Bliss, this is called the borderland, and it is also called womb birth. 'Borderland' means that during five hundred years they do not see or hear the Three Jewels, in meaning identical to the difficulty of the borderland; or it may also mean that they are at the very border of the Land of Peace and Bliss. 'Womb birth' is an analogy to when a womb-born human is first born, the faculties of a person not yet being fully formed. 'Border' refers to its difficulty, and 'womb' refers to its darkness; both of these names are merely borrowed by analogy to describe this, and are not the borderland among the eight difficulties, nor are they womb birth within a maternal womb. How is this known? Because the Land of Peace and Bliss is entirely characterized by spontaneous birth; thus one knows it is not actual womb birth. And because after five hundred years they are again able to see and hear the Three Jewels; thus one knows it is not the borderland among the eight difficulties."

1.15

Question: "Do those who are womb-born, dwelling within the seven-jeweled palaces, experience joy? Furthermore, what do they think upon?"

1.16

Answer: "The sūtra's metaphor says: 'Just like a prince of a cakravartin who offends the king and is placed in the inner palace, bound with golden chains, with nothing lacking among all his requisites, just like the king. At that time, although the prince has various fine and marvelous things to enjoy and entertain himself with, his mind does not experience joy; he thinks only of devising various means to seek release and yearning to get out.' Those womb-born are also just like this: although they dwell in seven-jeweled palaces and have fine forms, scents, tastes, and tactile sensations, they do not consider them pleasurable; simply because they do not see the Three Jewels and cannot make offerings or cultivate wholesome roots, they consider this suffering. Recognizing their original offense, they deeply reproach and repent themselves, seeking to leave that place, and they immediately obtain their wish. They become again like those born in the three grades; it is at the end of the five hundred years that they only then recognize their offense and repent."

1.17

Question: "Regarding those whose rebirth in [the Land of] Peace and Bliss with a mind of doubt is called womb birth, how does doubt arise?"

1.18

Answer:

1.19

"The sūtra merely says: 'doubting and without faith,' without explaining the intention behind the doubt. Examining the five phrases concerning failure to comprehend, I venture to speak of them in terms of antidotes. 'Failing to comprehend the Buddha's wisdom' means that one cannot believe in and comprehend the Buddha's omniscient wisdom (sarvākārajñatā); because of failing to comprehend, doubt arises. This single phrase generally distinguishes what is doubted; the four phrases below each serve as an antidote to what is doubted.

1.20

"Doubt has four aspects: First, doubting that merely being mindful of Amitābha Buddha does not necessarily guarantee rebirth in [the Land of] Peace and Bliss. Why is this? The sūtra says: 'The way of karma is like a scale; that which is heavier pulls [one] first.' How could it be that someone who, throughout a lifetime, or for a hundred years, or for ten years, or for one month, has committed every evil, can, merely through the continuity of ten thoughts, immediately attain rebirth, immediately enter the samyaktva-niyata-rāśi, ultimately never backslide, and be forever separated from all the sufferings of the three evil destinies? If so, how can the meaning of 'that which is heavier pulls first' be believed? Furthermore, since beginningless kalpas, one has jointly created conditioned phenomena bound up with defilements, tied to the three realms; how could it be that without severing the fetters and delusions of the three realms, simply by being mindful of Amitābha Buddha for a short time, one immediately transcends the three realms? How then should the principle of binding karma be explained? As an antidote to this doubt, it speaks of 'inconceivable wisdom.'

1.21

"As for 'inconceivable wisdom,' it means that the Buddha's power of wisdom can make the few into the many, and the many into the few; make the near into the distant, and the distant into the near; make the light into the heavy, and the heavy into the light; make the long into the short, and the short into the long. Such wisdoms of the Buddha are immeasurable, boundless, and acintya."

1.22

"For example, if a hundred men spent a hundred years gathering firewood, heaping it up thousands of fathoms high, a spark of fire no bigger than a bean would consume it all in half a day. Could one properly say: 'How could a pile of firewood accumulated over a hundred years be completely consumed in half a day?'

1.23

"Or again, for example, a lame person boards someone else's boat; carried along by the force of wind and sail, he travels a thousand li in a single day. Could one properly say: 'How could a lame person travel a thousand li in a single day?'

1.24

"Or again, for example, a poor person of lowly status obtains an auspicious object and presents it as tribute to his lord. The lord rejoices at what he has received and bestows upon him heavy rewards, so that in an instant he overflows with wealth and honor. Could one properly say: 'Because there are those who have served for decades with the utmost toil and still failed to achieve advancement, that person's wealth and honor could not possibly happen'?

1.25

"Or again, for example, a feeble man, using his own bodily strength, cannot throw a donkey atop [a carriage], yet following behind a cakravartin, he rides into empty space, soaring naturally. Could one again point to this feeble man who could not throw a donkey and claim he could never ride into space?

1.26

"Or again, for example, a rope ten spans thick cannot be held in check by a thousand men, yet a young boy wielding a sword severs it in two in the blink of an eye. Could one properly say that the strength of a single small child cannot cut the rope?

1.27

"Or again, for example, when a poison-bird enters the water, fish and mollusks all die; yet when a rhinoceros horn touches the mud, the dead all revive. Could one properly say that once life is severed, there is nothing that can bring it back to life?

1.28

"Or again, for example, when a yellow crane calls Zi'an, Zi'an revives. Could one properly say that having lain beneath a tomb for a thousand years, he could decidedly never be resuscitated?

1.29

"All phenomena possess self-power and other-power, self-embracing and other-embracing, with thousands of openings and tens of thousands of closings, immeasurable and boundless. How could one use obstructed consciousness to doubt those unobstructed phenomena?

1.30

"Furthermore, among the five inconceivables, the Buddhadharma is the most inconceivable. Therefore, to consider a hundred years of evil as heavy, and to doubt that ten recitations of mindfulness of the Buddha are too light to enable rebirth in [the Land of] Peace and Bliss and entry into the samyaktva-niyata-rāśi—such a view is incorrect.

1.31

"Second, there is the doubt that the Buddha's wisdom is not profoundly transcendent over human beings. Why? All names and designations arise from mutual dependence; awakening and wisdom arise from unawakening, just as mistaking one's direction arises from noting one's direction. If confusion were utterly divorced from not being confused, confusion could never be resolved. If confusion can be resolved, then when the confused become resolved, one might also say that the resolved become confused. Confusion turning into resolution and resolution into confusion is merely like turning one's hand over and back; they may differ as clarity and darkness, but how could there be something transcendent? Because this doubt arises, one gives rise to doubt and lacks faith in the Buddha's wisdom. To remedy this doubt, [the sūtra] speaks of 'ineffable wisdom.'

1.32

"As for 'ineffable wisdom,' it means that the Buddha's wisdom transcends designations and words, and does not stand in mutual dependence. Why is this said? If phenomena existed, there would necessarily be a wisdom that knows existence; if phenomena did not exist, there would also be a wisdom that knows nonexistence. But all phenomena are free from existence and nonexistence; therefore, when the Buddha is unified with all phenomena, wisdom transcends mutual dependence. When you cite resolution and confusion as an analogy, it remains merely a form of confusion and does not constitute resolved confusion. It is also like someone interpreting a dream for another within a dream: although one speaks of interpreting the dream, it is not not a dream. To apprehend the Buddha through knowing is not called knowing the Buddha; to apprehend the Buddha through not knowing is not knowing the Buddha; to apprehend the Buddha through neither knowing nor not knowing is also not knowing the Buddha; to apprehend the Buddha through not neither knowing nor not not knowing is likewise not knowing the Buddha. The Buddha's wisdom is free from this tetralemma: whoever takes it as an object finds the activities of the mind extinguished, and whoever attempts to diminish it finds spoken words cut off. For this reason, the Da zhidu lun says: 'If one sees prajñā, that is bondage; / if one does not see prajñā, that is also bondage. / If one sees prajñā, that is liberation; / if one does not see prajñā, that is also liberation.' In this verse, it is taught that not being free from the tetralemma is bondage, while being free from the tetralemma is liberation. Your doubt that the Buddha's wisdom is not profoundly transcendent over human beings is incorrect.

1.33

"Third, there is the doubt that the Buddha is truly incapable of delivering all sentient beings. Why? In past ages there have been immeasurable asaṃkhyeya-kalpas of Buddhas as numerous as the sands of the Ganges, and in the present world of the ten directions there are also immeasurable, boundless asaṃkhyeya-kalpas of Buddhas as numerous as the sands of the Ganges. If the Buddha were truly able to deliver all sentient beings, then the three realms should have long ceased to exist. A second Buddha should not have had to generate bodhicitta again for the sake of sentient beings, completely cultivate a pure land, and embrace sentient beings. Yet there truly is a second Buddha who embraces sentient beings, and indeed there truly are immeasurable Buddhas throughout the three times and the ten directions who embrace sentient beings. Therefore we know that the Buddha is truly incapable of delivering all sentient beings. Because this doubt arises, one conceives of Amitābha Buddha as being limited. To remedy this doubt, [the sūtra] speaks of 'vast Mahāyāna wisdom.'

1.34

"As for 'vast Mahāyāna wisdom,' it means that there is no phenomenon the Buddha does not know, no affliction he does not sever, no goodness he does not possess in full, and no sentient being he does not deliver. That there are [Buddhas of] the three times and ten directions has five meanings: First, if there were no second Buddha, nor even asaṃkhyeya-kalpas of Buddhas as numerous as the sands of the Ganges, then the Buddha would be incapable of delivering all sentient beings. Because he is truly able to deliver all sentient beings, there are immeasurable Buddhas in the ten directions; these immeasurable Buddhas are none other than the sentient beings delivered by previous Buddhas. Second, if a single Buddha were to deliver all sentient beings completely, there should never be subsequent Buddhas. Why? Because there would be no meaning to 'awakening others'; upon what meaning, then, could one speak of Buddhas of the three times? It is based on the meaning of 'awakening others' that one says every Buddha delivers all sentient beings. Third, that subsequent Buddhas are able to deliver is still the capability of previous Buddhas. Why? Because subsequent Buddhas exist on account of previous Buddhas. For example, the lineage of emperors succeeds one another; the subsequent king is indeed the capability of the previous king. Fourth, although the Buddha's power can deliver all sentient beings, there must be causes and conditions. If sentient beings lack causes and conditions with a previous Buddha, they require a subsequent Buddha. In this way, sentient beings lacking conditions may pass through hundreds of thousands of millions of Buddhas without hearing or seeing [them], yet this is not because the Buddha's power is weak. For example, the sun and moon circle the four continents, destroying all darkness, yet the blind do not see them; this is not because the sun is not bright. Thunder claps and splits the ears, yet the deaf do not hear it; this is not because the sound is not loud. Awakening to the principles of all conditions is why he is called 'Buddha.' If one forcibly violates the principles of conditions based on human sentiment, that is not correct awakening. Therefore, just as sentient beings are immeasurable, Buddhas are also immeasurable. To demand of the Buddha, without asking whether there are conditions or not, 'Why do you not deliver all sentient beings completely?' is an unreasonable statement. Fifth, if sentient beings were exhausted, the world would fall into having an end. For these reasons, there are immeasurable Buddhas delivering all sentient beings.

1.35

"The question is asked: 'If sentient beings cannot be exhausted, then the world must fall into being endless. Because it is endless, is the Buddha truly incapable of delivering all sentient beings?'

1.36

"The answer is: 'The world is neither with an end nor without an end, and also transcends the tetralemma. The Buddha causes sentient beings to be free from this tetralemma, which is termed "delivering." In reality, there is neither delivering nor not delivering, neither exhausting nor not exhausting. For example, if someone dreams of crossing a great ocean and encounters the perils of surging waves, he screams in fear so loud that the sound carries outside; when a person outside calls out and awakens him, he is calm and without sorrow. This was merely crossing over a dream, not crossing over a river.'

1.37

"The question is asked: 'If speaking of crossing and not crossing both fall into extreme views, why is it that only delivering all sentient beings is called vast Mahāyāna wisdom, and not delivering sentient beings is not called vast Mahāyāna wisdom?'

1.38

"The answer is: 'There are no sentient beings who do not loathe suffering and seek pleasure, or fear bondage and seek liberation. Hearing of deliverance, they take refuge; hearing of non-deliverance, they do not understand why they are not delivered, and would say that the Buddha lacks great compassion, and thus would not take refuge. Because they would not take refuge, they would sleep long in a protracted dream with no way to bring it to an end. For the sake of these people, [the sūtra] mostly speaks of delivering and does not speak of not delivering. Furthermore, the Sarvadharmāpravṛtti Sūtra also says: "The Buddha does not attain the Buddha-path, / nor does he deliver sentient beings; / ordinary beings make forceful distinctions, / thinking the Buddha delivers sentient beings." Speaking of "delivering sentient beings" is the remedial siddhānta; speaking of "not delivering sentient beings" is the supreme-meaning siddhānta. Both statements have their reasons and do not contradict each other.'

1.39

"The question is asked: 'If the dream is brought to an end, is that not deliverance? If the dreams of all sentient beings are brought to an end, would the world not be exhausted?'

1.40

"The answer is: 'One calls the dream the world; if the dream is brought to an end, there is no dreamer. If there is no dreamer, one also does not speak of one who delivers. Understanding in this way that the worldly is precisely the supramundane, although one delivers immeasurable sentient beings, one does not fall into inverted views.'

1.41

"Fourth, there is the doubt that the Buddha does not attain the knowledge of all modes (sarvākārajñatā). Why? If he can know all phenomena completely, then phenomena would fall into having a limit; if he cannot know them completely, then it would not be the knowledge of all modes. To remedy this doubt, [the sūtra] speaks of "peerless, unequaled, supreme wisdom."

1.42

"As for 'peerless, unequaled, supreme wisdom,' the wisdom of ordinary beings is false and deceptive, whereas the Buddha's wisdom is in accordance with reality. The false and the real are profoundly disparate; by principle they cannot be equal, hence it is called 'peerless.' When śrāvakas and pratyekabuddhas wish to know something, they know it only upon entering absorption; upon emerging from absorption they do not know it, and their knowing is also limited. The Buddha has attained the samādhi of reality and constantly abides in deep absorption, yet universally knows and illuminates all phenomena, whether dual or non-dual; this profound Dharma has no equal, hence it is called 'unequaled.' Although bodhisattvas of the eighth stage and above have attained retribution-born samādhi whose functioning has no entering or emerging, residual impressions faintly perfumed remain, so their samādhi is not utterly pure; compared with the Buddha's wisdom, there is still something superior to it. The Buddha is complete in wisdom and eradication; he illuminates in accordance with phenomena, and because phenomena are immeasurable, his illumination is also immeasurable. Just as a large box has a large lid, it is called 'supreme.'

1.43

"These three phrases may also be seen as mutually establishing one another: because the Buddha's wisdom has nothing equal to it, it is unequaled; because it is unequaled, it is supremely superior. Or again, because it is supremely superior, it is peerless; because it is peerless, it is unequaled. If saying 'peerless' were sufficient, why are the latter two phrases necessary? Just as the wisdom of a srotāpanna is not equal to that of an arhat, yet belongs to the same category; from the first stage to the tenth stage it is also like this: although their wisdom is not equal, they are not without counterparts in their category. Why? Because they are not supreme.

1.44

"For you to raise the difficulty of knowing having a limit, and doubt that the Buddha possesses all-knowledge, is incorrect."

1.45

Question: "Regarding the rebirth of the lowest grade, it says: 'Through the continuity of ten thoughts, one immediately attains rebirth.' What is called the continuity of ten thoughts?"

1.46

Answer: "For example, suppose a person is in an open and deserted place and encounters a hostile bandit who brandishes a blade with ferocity, coming straight at him to kill him. The person runs swiftly, seeing a river to cross; if he can cross the river, his life will be spared. At that moment, he thinks only of the means to cross the river: 'When I reach the riverbank, should I cross with my clothes on, or should I cross with my clothes off? If I enter with my clothes on, I fear I will not make it across; if I take off my clothes, I fear there will be no time.' Having only this thought and no other condition, a single thought of how to cross the river constitutes one thought. Such unmixed mindfulness is called the continuity of ten thoughts. The practitioner is also like this: being mindful of Amitābha Buddha just as that person was mindful of crossing, for the duration of ten thoughts—whether mindful of the Buddha's name, or mindful of the Buddha's physical marks, or mindful of the Buddha's light, or mindful of the Buddha's spiritual power, or mindful of the Buddha's merit, or mindful of the Buddha's wisdom, or mindful of the Buddha's primal vow. Without any other thought intervening, thought succeeds thought up to ten thoughts; this is called the continuity of ten thoughts."

1.47

"At first glance, speaking of the continuity of ten thoughts seems not difficult. Yet the minds of ordinary beings are like wild horses and their consciousnesses worse than monkeys, galloping across the six sense dusts without ceasing even for a moment. One should cultivate sincere faith and discipline one's thoughts in advance, so that through accumulated habit it becomes one's nature and one's wholesome roots become firm. As the Buddha told King Bimbisāra: 'When a person accumulates wholesome deeds, at death they will have no unwholesome thoughts. Just as a tree that leans to the west will certainly fall in the direction of its slant.' If the knife-winds suddenly arrive and a hundred sufferings converge upon the body, if the prior practice is not already held in the mind, how could mindfulness be accomplished?

1.48

"Furthermore, three to five like-minded persons should join in a covenant together, so that when one's life draws near its end, they take turns to instruct and awaken him, reciting the name of Amitābha Buddha for his sake and wishing for rebirth in the Land of Peace and Bliss, voice following voice in succession to make ten recitations. It is just like pressing a wax seal into clay: when the seal is destroyed, the inscription is formed; the moment this life is severed is the very moment of rebirth in the Land of Peace and Bliss. Once one enters the samyaktva-niyata-rāśi, what more is there to worry about?"

1.49

Brief Discussion of the Meaning of the Pure Land of Peace and Bliss (Finished)

English (machine translation)

Contents

Text