淨土論 2

English (machine translation) 2

Language: English

2.1

Composed by Śākya Jiacai of Hongfa Monastery in the Imperial Capital.

2.2

Part 4: Demonstrating the Principles (1. In accordance with what principle is one able to be born in the pure land? 2. Distinguishing and resolving objections through questions and answers.)

Question: Karmic practices are tangled and intricate, so that ordinary beings cannot discern their threads; the differences between suffering and pleasure are such that followers of the two vehicles have not plumbed their source. In the mundane world, karma divides into the six destinies; in the supramundane realm, the paths differ among the three vehicles. Based on principle, the myriad phenomena share a single standard; according to the teachings, there are definitive and non-definitive expositions. Now, this Western Pure Land was attained through the great vows of Dharmākara, occupied and divinely ruled by the Dharma King; the world is adorned with thousands of treasures, and the sacred master is marked with myriad characteristics. Neither this person nor this land is something that can be viewed or visited by lower stages. Although sūtras and treatises speak of attaining rebirth, I fear it may be an expression with an implicit meaning concerning another time. Now, in accordance with what principle is it determined that rebirth can be attained? Both monastics and laity share this doubt; we wish to hear its essential meaning.

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Answer: The sacred teachings are indeed so vast and manifold that it is truly difficult to survey them all; karmic practices are so entwined that who could fathom them? Now, let us once again examine the sacred teachings and investigate the principles, so that the path to rebirth becomes as clear as looking at one's palm. (The sacred teachings will be explained later; the principles will be discussed now.) As the Mahāyānasaṃgraha says, 'For those who would provide proof, they must rely on the two teachings of sūtras and treatises.' The Abhidharma takes principle as supreme, while the sūtras take teaching as supreme. The teachings must possess principle, and the principle must conform to the teachings. Now, let us first investigate the principle, and later cite the teachings. Regarding the investigation of principle: if we examine the various scriptural canons, there are implicit and explicit expositions, namely sūtras of definitive meaning and sūtras of non-definitive meaning. Sūtras of definitive meaning are never refuted; sūtras of non-definitive meaning were all brought forward and refuted at the assembly of the Mahāparinirvāṇa Sūtra. Only this one teaching of the pure land does not fall within the scope of refutation; one should know that it is precisely a sūtra of definitive meaning. Furthermore, when bodhisattvas compose treatises to explain the Buddha's sūtras, they refute sūtras of non-definitive meaning, while they praise those of definitive meaning. This teaching of the [Pure] Land is praised in treatises without being refuted anywhere. Therefore, we know that it is a teaching of definitive meaning.

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Question: In the Mahāyānasaṃgraha, it is explained as an expression with an implicit meaning concerning another time. Is that not a refutation?

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Answer: What is explained in that treatise has [a case where it refers to] another time, and [a case where it] does not refer to another time. If one merely makes empty vows, that indeed refers to another time; if practice and vows are cultivated together, it does not refer to another time. If Bodhisattva Vasubandhu had determined it to be an expression referring to another time, why would the subsequent text of the Mahāyānasaṃgraha dedicate the merit of composing the treatise to sentient beings, vowing that they be reborn in the pure land? Moreover, why would he further compose the Treatise on Rebirth to encourage people to attain rebirth? Furthermore, regarding the purpose of the arising of the Guan jing's teaching: it was because Vaidehī gave birth to Ajātaśatru, a son who committed the five heinous sins, and, becoming weary of the five turbidities, she vowed to be born in Sukhāvatī. The Buddha then taught for her the pure karma of the three blessings and the sixteen contemplation gates, encouraging sentient beings to attain rebirth, even encouraging those guilty of the ten evil acts and the five heinous sins to attain rebirth. Since the petitioner for the pure land was someone dwelling in the five turbidities and had given birth to a rebellious son, yet the Buddha taught that all can attain rebirth, we know that ordinary beings currently dwelling in the five turbidities can all attain rebirth. This principle is clear.

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Question: Vaidehī was a great bodhisattva who manifested a female body to transform sentient beings and gave birth to a rebellious son. Could she really be an ordinary being?

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Answer: Even if she were truly a bodhisattva who manifested a female body to transform sentient beings, she must have concealed her true virtues and appeared identical to an ordinary being in order to gather and transform those of her kind. Just as the five hundred female attendants received the Buddha's prediction of attaining rebirth, so too all women and men of the future are ordinary beings, and all are included within what is gathered, and thus also attain rebirth. This is like various bodhisattvas who may manifest bodies in hell to guide hell beings, such as the ṛṣi Vasu in the Vaipulya Sūtras; or manifest animal bodies to guide animal beings, such as the bee king, goose king, and ant king in the Nirvāṇa Sūtra; or manifest the five heinous sins to guide beings who commit the five heinous sins, such as King Ajātaśatru and Devadatta. In all these cases, the transformer is expedient, while the transformed are real. Since Vaidehī manifested as an ordinary being dwelling in the five turbidities, one should know that she guides ordinary beings of the five turbidities to attain rebirth in Sukhāvatī. Therefore, the Guan jing says, 'The Buddha said to Vaidehī: "You are an ordinary being; having not yet attained the divine eye, you cannot see far. The Tathāgata has exceptional expedients to enable you to see."' Furthermore, the forty-eight great vows of Bhikṣu Dharmākara were first and foremost for all ordinary beings, and only secondarily included the noble ones of the three vehicles. Therefore, we know that the pure land school's intent is fundamentally for ordinary beings, and only secondarily for noble ones. Furthermore, bodhisattvas of the tenth stage of understanding and above retain defilements to take birth in evil destinies, vowing to rescue suffering sentient beings rather than be born in the pure land; because they rely on their own karmic power, they will never fall into the evil destinies again. Thus we know that ordinary beings, having not yet escaped the evil destinies, must be born in the pure land, whereas those of the tenth stage of understanding and above, having no fear of being born in the evil destinies, do not wish to be born in the pure land. Therefore, we know that the intent behind the establishment of the pure land was fundamentally for ordinary beings, not for bodhisattvas. Furthermore, this single gate of the pure land is explained in sūtra after sūtra, and clarified in treatise after treatise. If it were a non-definitive teaching, why would the buddhas and bodhisattvas urge it so earnestly? Indeed, the buddhas of the ten directions each extend their broad and long tongues to certify what Śākyamuni taught and to encourage sentient beings. How could this be a non-definitive teaching? Furthermore, eminent monks of great virtue and intelligent Confucian scholars among the laity from ancient times onward have all cultivated the pure land practices—such as Master Huiyuan of Mount Lu, Master Dao-rui, Liu Yimin, Xie Lingyun, down to the recent Dhyāna Master Daochuo. At the point of death, these figures all experienced extraordinary signs of radiant platforms and the welcoming of the sacred assembly, as recorded in their respective biographies. Since these great virtuous and wise people yearned for the pure land, later students need only follow these early masters; there is no need to doubt. Furthermore, the previous question asked: 'The land is adorned with thousands of treasures, and the Buddha is marked with myriad characteristics; neither this person nor this land can be viewed or visited by lower stages.' I now answer this point: If one speaks of the actual rewarded person and land, it is truly as you said. But if one speaks of the phenomenal pure land and the transformed pure land, the principle is not so. If it is the rewarded body in the phenomenal land, it is seen by those of higher stages; if it is the trace body in the transformed land, it can be viewed and visited by those prior to the stages. If neither were the realm of the lower stages, then the sage would lack the power of transformative birth, and sentient beings would have no share in entering sagehood. When both meanings are present, one attains rebirth: (1) the practice of all sentient beings serves as the cause; and (2) Amitābha's original vow serves as the predominant condition. If both meanings are present, one attains rebirth. Thus the Awakening of Faith says, 'All Buddha-dharmas have causes and conditions. Only when causes and conditions are complete can they be accomplished.' Because such principles exist, when sentient beings cultivate the practices, they all attain rebirth. Part 2: Distinguishing and resolving objections through questions and answers.

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Question: The Buddhas preach the Dharma according to what is appropriate, and their intentions are difficult to understand; unless explained by treatises, their profound import is hard to penetrate. As the Satyasiddhi-śāstra states, 'Because of sūtras and treatises, the meaning is easily understood.' Thus, Bodhisattva Asanga, deeply surveying the sacred mind and weighing the purports of various sūtras, briefly set forth the four intents and the four reliances; for instance, he determined the pure land gate to be an expression with an implicit meaning concerning another time. Yet now you say that sentient beings who cultivate the practice will immediately attain rebirth—what does this mean?

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Answer: As explained in that treatise, it naturally refers to another time. What is explained in other sūtras does not refer to another time. How could one use [what refers to] another time to object to what does not refer to another time?

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Question: Why does the explanation in the treatise refer to another time, while the explanations in other sūtras do not refer to another time?

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Answer: That treatise merely relied on empty vows without considering those who practice. What is explained in other sūtras considers practice alongside [vows]. If the Buddha's sūtras say that sentient beings who make vows will attain rebirth, these are all expositions with an implicit meaning concerning another time, and one cannot attain rebirth [immediately]. As the Lesser Amitābha Sūtra says, 'If there are people who have already made vows, are now making vows, or will make vows, regarding that land, they have already been born, are now being born, or will be born.' Such sūtras are all spoken with the implicit meaning concerning another time, and one does not attain immediate rebirth. But if, like the various pure land sūtras, they clarify the practices of the three blessings and the sixteen contemplation gates, or direct one to generate bodhicitta and recite the Buddha's name for seven days, or teach one to make vows and dedicate merit to attain rebirth through ten recitations—such sūtras all [lead to immediate] rebirth, and are thus not concerning another time. Therefore, that treatise says that relying solely on making vows is an expression concerning another time. Since it is making empty vows, in principle it refers to another time.

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Question: As the Treatise on Rebirth says, 'Women, those with defective sense faculties, and those of the two-vehicle lineage are not born there.' Why is it that the three, including women, also attain rebirth?

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Answer: It is indeed so. In principle, these three kinds cannot attain rebirth. If they are without these three kinds, they will definitely attain rebirth. What are the three kinds? First: in this land, there may be a man or a woman who has planted the cause of female [birth] and is determined to incur the retribution of female [birth]. Even if this person cultivates Pure Land practice, they still cannot attain rebirth, because in the Pure Land there are no women. This is fixed karma that cannot be altered, which is precisely a karmic obstacle. As for those with defective faculties: if a person in this land has determinately planted the causes of blindness, deafness, and the like, they also cannot attain rebirth. This is because the people in the Pure Land all possess the thirty-two marks of a great man; this too is a karmic obstacle. As for the two vehicles: if they are trainees of the two vehicles or people in the expedient paths of the two vehicles, who have planted the fixed causes of the two vehicles and do not believe that the Mahāyāna and the pure lands of the ten directions exist, they also cannot attain rebirth. This is because such persons are the two vehicles who are foolish regarding the Dharma, and because they do not believe in the Buddhas and pure lands of the ten directions, they are unwilling to make vows and dedicate merit. This is precisely the determined Hīnayāna obstructing the Mahāyāna. The 'seeds' explained in that treatise are the seeds of fixed karma. So long as one lacks these three fixed seeds, one immediately attains rebirth.

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Question: If having these three kinds of fixed karma in this land precludes rebirth, why does the Contemplation Sūtra say that 'upholding the five precepts and the like immediately brings rebirth, and upon arriving there, hearing the teaching on the four truths, one awakens to the fruit of an arhat,' and so forth? Would this not be the fixed seed of the Hīnayāna?

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Answer: These are persons who are not foolish regarding the Dharma: they believe in the Buddhas of the ten directions and in the pure lands, and by making vows and dedicating merit, they first attain rebirth. Once they have awakened to the fruit, the Buddha preaches the Lotus Sūtra for them, and they turn their minds toward the Mahāyāna. This is a passage from the Dazhidulun. As for the arhats beyond training (aśaikṣa) of the two vehicles, regardless of whether they are foolish regarding the Dharma or not foolish regarding the Dharma, all are born in the pure land, because having undergone transformation-body birth and death, there is no place within the three realms for them to take birth.

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Question: The evil karma of sentient beings is like piled-up mountains; this evil karma obstructs the pure land and cannot be eradicated by minor good. Why does the Contemplation Sūtra say that 'ten recitations at the end of life immediately brings rebirth'?

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Answer: The mind is the master of karma and the root that pulls one into birth. The mind at the verge of death is like eyes: it can guide all karmas. If the mind at the verge of death is evil, it can lead all evil karma and cause birth in the evil destinies; if the mind at the verge of death is good, it can lead all good karma and cause birth in the good destinies. For example, when a dragon moves, the clouds follow it. If the mind departs toward the west, karma likewise follows it. This is the text of the sūtras and treatises.

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Question: The Maitreyaparipṛcchā-sūtra, in speaking of the ten recitations, says, 'They are not the thoughts of ordinary beings, and not thoughts mixed with the fetters.' Now the sentient beings of this land are fundamentally ordinary beings whose fetters are not yet severed. How could they, by mindfulness of the Buddha, attain rebirth?

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Answer: If, as in that sūtra, only those without fetters first attain rebirth, then only the Buddha alone could attain rebirth, and none of the rest could, because even bodhisattvas in the final stage of the tenth bhūmi still possess two kinds of ignorance. Now, to explain the sūtra's words 'thoughts of ordinary beings': if one does not generate bodhicitta and seek to escape the three realms to become a buddha, but merely recites the Buddha's name seeking birth in the West to preserve only oneself, avoiding suffering and chasing pleasure, these are the thoughts of ordinary beings, and one also cannot attain rebirth. Therefore, in the Infinite Life Sūtra, the people born in the three grades must all generate bodhicitta. As for 'thoughts not mixed with the fetters': one must solely, with single-minded continuity, contemplate the marks and signs of the Buddha. If one recites the Buddha's name with the mouth while the mind is tied to the five desires, these are thoughts mixed with the fetters. Mindfulness of the Buddha is a pure mind, which is contrary to the fetters; if one can be like this, one accords with that sūtra.

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Fifth: Adducing the sacred teachings as proof (meaning citing the two teachings of sūtras and treatises).

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Twelve texts are cited from the sūtras: first, the Infinite Life Sūtra; second, the Contemplation Sūtra; third, the Shorter Amitābha Sūtra; fourth, the Sūtra on the King of Drum-Sound; fifth, the Sūtra on Praising the Merits of All Buddhas; sixth, the Sūtra on Awakening the Pure Mind; seventh, the Mahāsaṃnipāta Sūtra; eighth, the Sūtra on Rebirth in the Ten Directions; ninth, the Bhaiṣajyaguru Sūtra; tenth, the Pratyutpanna Sūtra; eleventh, the Larger Amitābha Sūtra; twelfth, the Sūtra of the Pure Enlightenment of Immeasurable Life. Seven texts are cited from the treatises: first, the Treatise on Rebirth; second, the Awakening of Faith; third, the Daśabhūmika-vibhāṣā; fourth, the verses on Amitābha in all sūtras; fifth, the Ratnagotravibhāga; sixth, Nāgārjuna's Twelve Hymns of Praise; seventh, the Mahāyānasaṃgraha.

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Question: The principles set forth above have already made known that vows and practice assist one another to attain rebirth in the pure land, and that this is not an intention regarding another time. It is not yet known what sacred teachings serve as proof?

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Answer: I now cite the two teachings of sūtras and treatises as proof. As for the sūtra teachings: first, as the first fascicle of the Infinite Life Sūtra states: 'If, when I attain Buddhahood, there are hells, hungry ghosts, or animals in my land, may I not attain correct awakening. If, when I attain Buddhahood, the humans and devas in my land should even hear the name of unwholesomeness, may I not attain correct awakening. If, when I attain Buddhahood, the humans and devas in my land, after their lives end, should fall again into the three evil destinies, may I not attain correct awakening. If, when I attain Buddhahood, the humans and devas in my land do not abide in the definitely assured group and definitely reach extinction, may I not attain correct awakening. If, when I attain Buddhahood, the lifespan of the humans and devas in my land should be measurable, except by their original vows when they are free to make it long or short—if it should not be so, may I not attain correct awakening. If, when I attain Buddhahood, the sentient beings of the ten directions, with sincere faith and joy desiring to be born in my land, even down to ten recitations, should not be born there, may I not attain correct awakening—excepting only those who commit the five heinous sins and revile the correct Dharma. If, when I attain Buddhahood, the sentient beings of the ten directions generate bodhicitta, cultivate all meritorious virtues, and with sincere mind make vows desiring to be born in my land, and at the end of their lives I should not appear before them surrounded by a great assembly, may I not attain correct awakening. If, when I attain Buddhahood, the sentient beings of the ten directions, hearing my name, concentrate their thoughts on my land, plant all roots of virtue, and with sincere mind dedicate merit desiring to be born in my land, should not achieve their goal, may I not attain correct awakening. If, when I attain Buddhahood, sentient beings in the immeasurable, inconceivable Buddha-realms of the ten directions, hearing my name, should not attain the bodhisattva's endurance of the non-arising of dharmas and all profound dhāraṇīs, may I not attain correct awakening. If, when I attain Buddhahood, there are women in the immeasurable, inconceivable Buddha-realms of the ten directions who, hearing my name, are filled with joyful faith, generate bodhicitta, and detest the female body, yet after their lives end take on a female form again, may I not attain correct awakening. If, when I attain Buddhahood, the pleasure enjoyed by the humans and devas in my land is not equal to that of a monk whose outflows are exhausted, may I not attain correct awakening.' Explanation: Relying on the text of these forty-eight great vows, the two vows both say 'the humans and devas of the ten directions, even down to women,' without discussing at all bodhisattvas from non-retrogression onward. The remaining vows are for bodhisattvas. One should know that the former are primary and the latter are secondary. Furthermore, as the second fascicle of the Infinite Life Sūtra states: 'The Buddha told Ānanda: "Those sentient beings who are born in that land all abide in the definitely assured group. Why is that? In that Buddha-land there are no names of the wrongly assured group or the indeterminate group. The Buddhas, Tathāgatas of the ten directions, as numerous as the sands of the Ganges, all praise the inconceivable majestic virtue and merit of the Buddha of Immeasurable Life. Any sentient beings who hear his name, with faith and joy, even down to a single thought, and with sincere mind dedicate merit desiring to be born in that land, will immediately attain rebirth and reach non-retrogression—excepting only those who commit the five heinous sins and revile the correct Dharma." The Buddha told Ānanda: "The devas and humans of the worlds of the ten directions who with sincere mind desire to be born in that land are of three grades in all. Those of the highest grade leave home and abandon desire to become śramaṇas, generate bodhicitta, single-mindedly and exclusively concentrate on the Buddha of Immeasurable Life, cultivate all meritorious virtues, and vow to be born in that land. When these sentient beings approach the end of life, the Buddha of Immeasurable Life, along with a great assembly, appears before them, and they immediately follow that Buddha to attain rebirth in his land, where they are spontaneously transformed and born inside seven-jeweled flowers, abiding in non-retrogression, brave in merit and wisdom, and free with supernormal powers. Therefore, Ānanda, those sentient beings who desire to see the Buddha of Immeasurable Life in this present life should generate the supreme bodhicitta, cultivate meritorious virtues, and vow to be born in that land." The Buddha told Ānanda: "Those of the middle grade: the devas and humans of the worlds of the ten directions who with sincere mind desire to be born in that land, although they cannot practice as śramaṇas and greatly cultivate meritorious virtues, should generate the supreme bodhicitta, single-mindedly and exclusively concentrate on the Buddha of Immeasurable Life, cultivate more or less good, uphold the fasts and precepts, erect stūpas and images, provide food for śramaṇas, hang banners and burn lamps, scatter flowers and burn incense, and through this dedicate merit desiring to be born in that land. When this person approaches the end of life, the Buddha of Immeasurable Life will transform and manifest his body, his radiance, marks, and signs fully like the true Buddha, and appear before them with a great assembly. They immediately follow that Buddha to attain rebirth in his land, abiding in non-retrogression, with merit and wisdom next to those of the highest grade." The Buddha told Ānanda: "Those of the lowest grade: the devas and humans of the worlds of the ten directions who with sincere mind desire to be born in that land, even if they cannot perform all meritorious deeds, should generate the supreme bodhicitta, with single-minded purpose, even down to ten recitations, be mindful of the Buddha of Immeasurable Life, and vow to be born in his land. If they hear the wondrous Dharma, are joyful and full of faith without doubts, and even down to a single thought are mindful of that Buddha, desiring with a sincere mind to be born in his land, this person, at the end of life, will see that Buddha in a dream and likewise attain rebirth, with merit and wisdom next to those of the middle grade."'"

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Second, as the Guan jing says: "At that time the World-Honoured One addressed Vaidehī: 'Do you know now? Amitābha is not far from here; you should fix your mindfulness and clearly contemplate that land. For those whose pure karma is accomplished, I will now explain numerous similes at length for you, and also cause all ordinary beings in future ages who wish to cultivate pure karma to attain rebirth in the western land of Sukhāvatī. Those who wish to be reborn in that land should cultivate the three blessings: first, filial support of parents, serving teachers and elders, a compassionate mind that does not kill, and cultivating the ten wholesome karmas; second, receiving and upholding the three refuges, being fully endowed with the precepts, and not violating deportment; third, generating bodhicitta, deeply believing in cause and effect, reading and reciting the Mahāyāna, and encouraging practitioners to advance. These three matters are called pure karma.' The Buddha addressed Vaidehī: 'Do you know now? These three kinds of karma are the correct causes for the pure karma of all Buddhas of the past, future, and present three periods of time.' The Buddha addressed Ānanda and Vaidehī: 'As for those of the lowest birth of the lowest grade: there may be sentient beings who commit unwholesome karma—the five grave offenses and the ten unwholesome acts—and are fully endowed with all unwholesome things. Because of unwholesome karma, such foolish people should fall into the evil destinies, passing through many kalpas to suffer boundless torment. When such foolish people approach the end of life, they meet a good spiritual friend who consoles them in various ways, expounds the wondrous Dharma for them, and teaches them to be mindful of the Buddha. That person is pressed by suffering and has no leisure to be mindful of the Buddha. The good friend addresses them, saying: "If you cannot be mindful, you should invoke the Buddha of Immeasurable Life." With such sincere mind, causing the sound not to be interrupted, fully endowed with ten recitations, they invoke: "Homage to the Buddha." Because of invoking the Buddha's name, in every thought-moment the transgressions of birth and death for eighty billion kalpas are eliminated. After life ends, they see a golden lotus flower like the disk of the sun abiding before them, and in a single thought-moment they immediately attain rebirth in the world of Sukhāvatī. In the lotus flower, twelve great kalpas are completed, and only then does the lotus flower open. Avalokiteśvara and Mahāsthāmaprāpta, with the sounds of great compassion, expound for them at length the true mark of all phenomena and the Dharma of eliminating and extinguishing transgressions. Having heard it, they rejoice and immediately generate bodhicitta. This is called the lowest birth of the lowest grade. This is called the mark of rebirth of the lowest grade. It is named the sixteenth contemplation.'" Explanation: According to the causes of rebirth in the nine grades, they all divide the previous three blessings of pure karma to serve as the causes for the nine grades; nor is it that a single person alone fully cultivates the three blessings of pure karma.

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Third, the Xiao Mituo jing says: "Śāriputra, when sentient beings hear this, they should make vows and vow to be reborn in that land. Why is that? One attains meeting together in one place with such superior good persons. Śāriputra, one cannot attain rebirth in that land with few roots of goodness and blessed virtues as conditions. Śāriputra, if there are good men and good women who hear of Amitābha Buddha and hold fast to the name, whether for one day, two days, three days, four days, five days, six days, or seven days, with a single, undistracted mind, when that person approaches the end of life, Amitābha Buddha and the assembly of holy beings will appear before them. When this person dies, their mind is not inverted, and they immediately attain rebirth in Amitābha Buddha's land of Sukhāvatī. Śāriputra, seeing this benefit, I therefore speak these words. If there are sentient beings who hear this spoken, they should make vows to be reborn in that land." Explanation: According to this sūtra, few roots of goodness refers to making vows in vain, while extensive roots of goodness is the mindfulness of the Buddha for seven days. If one can practice mindfulness of the Buddha for seven days, completing one million times, one immediately attains rebirth.

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Fourth, the Guyin sheng wang jing says: "Thus have I heard: At one time the Buddha was at the pool of Jialing in the great city of Campā, together with a great assembly of five hundred monks. At that time the World-Honoured One addressed the monks: 'Now I will explain extensively for you the western world of Sukhāvatī, where there is currently a Buddha named Amitābha. If there are members of the fourfold assembly who can correctly receive and uphold that Buddha's name, by this merit, when they approach the end of life, Amitābha Buddha will immediately arrive at this person's place together with a great assembly and allow them to see him. Having seen him, they immediately give rise to joy and delight, and their merit redoubles. Through these causes and conditions, the place where they are born will forever be free of the womb and forms of defiled desire; they will be purely and spontaneously born by transformation within fresh and wondrous jeweled lotus flowers, fully endowed with great spiritual powers and radiant light. At that time, Buddhas as numerous as the sands of the Ganges in the ten directions together praise all the inconceivable spiritual manifestations and various inconceivable skillful means of the Buddha-dharma of that world of Sukhāvatī. If one can have faith in such matters, one should know that this person is inconceivable, and the karmic retribution they attain is also inconceivable. Amitābha Tathāgata, Arhat, Samyaksambuddha, is together with śrāvakas; his land is named Qingtai, the dwelling of a holy king. Its city is ten thousand yojanas in length and breadth, filled within with the kṣatriya lineage. Amitābha Buddha is a Tathāgata, Arhat, Samyaksambuddha. His father is named King Moon Superior, a wheel-turning sage king; his mother is named Exquisite and Wondrous Countenance; his son is named Moon Brightness; his attendant disciple is named Vimalakīrti; his disciple of wisdom is named Embracing Light; his disciple of spiritual power is named Great Transformation. At that time the Māra king was named Invincible, and there was a Devadatta named Quietude. Amitābha Buddha is together with a great assembly of twenty thousand monks. If anyone receives and upholds that Buddha's name, strengthens their mind, is mindful and does not forget, abandons distraction for ten days and ten nights, and diligently cultivates and accumulates the samādhi of mindfulness of the Buddha, knowing that this Tathāgata constantly abides in the world of Sukhāvatī, keeping mindfulness continuous without letting it be interrupted; receives, upholds, reads, and recites this Great Dhāraṇī of the King of Drum-Sound; and for ten days and ten nights, during the six periods of the day, single-mindedly practices mindfulness, throwing the five limbs to the ground in reverence to that Buddha, strengthening correct mindfulness and eliminating all distraction—if they can cause the mind to be uninterrupted from thought to thought, within ten days they will certainly get to see that Amitābha Buddha, as well as see the Tathāgatas of the worlds of the ten directions and where they abide; only excepting persons with heavy hindrances and dull faculties who cannot behold them for a short while now. If they dedicate all virtues, vowing to attain rebirth in the world of Sukhāvatī, then on the day approaching the end of life, Amitābha Buddha and a great assembly will appear before that person, consoling them and praising them as good. This person will immediately attain rebirth.'" Explanation: According to this sūtra, by being mindful of the Buddha for ten days one immediately sees Amitābha Buddha, without regard to the time of the end of life.

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Fifth, the Chengyang zhofo gongde jing says: "Furthermore, Śāriputra! To the west, a hundred thousand koṭis of Buddha-lands away from here, there is a world named Sukhāvatī. In that land there is a Buddha named Amitābha: Tathāgata, Truly Real, Samyaksambuddha, Fully Accomplished in Knowledge and Conduct, Sugata, Knower of the World, Unexcelled Person, Tamer of Dharmas, Lion of Gods and Humans, Called Blessed by the Masses, who delivers immeasurable people. If there are those who get to hear the name of the Tathāgata of Immeasurable Life, single-mindedly believe and rejoice, receive, uphold, chant, and recite it, they should give rise to broad, far-reaching, and immeasurable joy, establish their mind, make it entirely sincere, and with a hundred thousand koṭis of faithful minds be mindful of this Tathāgata; that person will attain immeasurable blessings and will forever leave behind the perils of the three miserable paths. After life ends, they will all be reborn in that Buddha's land. When life is about to end, with a single mind they believe and rejoice, and in mindfulness do not shun or abandon [him]. Amitābha Buddha will lead the community of monks to go before that person, and Māra will ultimately not be able to ruin this correct enlightened mind of theirs. Why is that? That Buddha, the World-Honoured One, initiated untiring compassion, vowing to deliver all immeasurable sentient beings, and also protects all sentient beings of the worlds of the ten directions. Those who attain rebirth in the world of Sukhāvatī will therein fully complete the Tathāgata's wisdom of correct enlightenment. Śāriputra! That Buddha, the World-Honoured One, originally made vows: those who seek the second vehicle will, in that world, fully complete the Tathāgata's Dharmas of all Buddhas and fully complete the factors of correct enlightenment; those who seek the śrāvaka vehicle will attain arhatship in that Buddha-land. Those who are reborn in that Buddha-land, according to what they wish, will have both the great and small vehicles fully completed there. If those who hear the name of Amitābha Tathāgata at the end and praise it, believe without doubt, with reverent minds and utmost intent, being mindful of him as if being mindful of their parents—if they make such a thought, these persons will universally fully complete all their vows in that Buddha-land. If there are those who believe yet do not praise and extol Amitābha Buddha's name and merit, but rather slander it, they will fall into hell for five kalpas, fully experiencing all sufferings." Explanation: According to this sūtra, only when one is mindful of the Buddha as if remembering one's parents does one attain rebirth.

2.29

Sixth, the Fajue jingxin jing says: "At that time Maitreya Bodhisattva addressed the Buddha: 'World-Honoured One! The Tathāgata praises Amitābha Tathāgata's ten kinds of resolving of the mind, wherein, following one's thought, one makes a vow, and if one thinks of wishing to be born there, one will immediately attain rebirth in that world. What are the ten kinds of resolving of the mind to be born in that place?' The Buddha addressed Maitreya: 'Those resolutive minds do not belong to those of small wisdom; those resolutive minds belong to those of great matters. Those who wish to be born in Amitābha Tathāgata's Buddha-land: first, they should generate a mind of benevolence toward all sentient beings without giving rise to anger or resentment, and they will be born in Amitābha Tathāgata's Buddha-land. Second, because of generating compassion for all sentient beings, they will be born in that place. Third, being free from killing and receiving and upholding the correct Dharma—because of generating this mind, they will be born in that place. Fourth, giving up bodily life and generating a mind unattached to all phenomena—because of this, they will be born in that place. Fifth, generating profound patience and practicing pure faith—because of generating this mind, they will be born in that place. Sixth, being untainted by fame, benefit, and all treasures—because of generating this mind, they will be born in that place. Seventh, generating respect and honour for all sentient beings, generating a mind free of envy—because of this, they will be born in that place. Eighth, neither startled nor frightened, not receiving ordinary words—because of generating this mind, they will be born in that place. Ninth, entering into various roots of goodness belonging to the factors of enlightenment—because of generating this mind, they will be born in that place. Tenth, yet not departing from mindfulness of the Buddha—because of generating this mind, they will be born in that place, because they are far removed from all marks. Maitreya! If a bodhisattva completely gives rise to and is mindful of any one of these ten kinds of resolving of the mind, they will be born in that Amitābha Buddha's land. That they should not be reborn is impossible.'" Explanation: These are not the ten recitations in the Guan jing. These ten recitations are performed in the present time; the ten recitations in the Guan jing are performed at the time when life is approaching its end.

2.30

Seventh, as the Mahāsaṃnipāta-sūtra says: 'The Buddha told Bhadrapāla: "In this regard, what kind of samādhi can generate such merits? It is the so-called samādhi of the presence of the buddhas through contemplation that can generate such merit-bearing dharmas. Furthermore, Bhadrapāla, what is meant by a bodhisattva's samādhi of the presence of the buddhas through contemplation? Bhadrapāla, if there is a bhikṣu, bhikṣuṇī, upāsaka, or upāsikā who purely upholds the precepts, is complete in all practices, and stays alone in a quiet, secluded place contemplating thus: in all places, in whatever direction, if they hear of the western Tathāgata Amitābha, the Arhat, the Fully and Completely Awakened One, that person at that time, having heard this, should immediately form this thought and recollection: 'Just as I have heard, that Tathāgata Amitābha, the Arhat, the Fully and Completely Awakened One, is now in the west. Travelling from here across hundreds of thousands of koṭis of buddha-lands, there is a world named Sukhāvatī. I know that this Tathāgata is now present there, completely surrounded by bodhisattvas, residing among the great assembly, expounding the Dharma and transforming [beings].' Yet this person, relying on having heard of the Buddha, binds their thoughts in contemplation and observes without ceasing, distinctly and clearly, and ultimately comes to see that Tathāgata Amitābha, the Arhat, the Fully and Completely Awakened One. Furthermore, Bhadrapāla, it is just like a man or woman in the world who sees various things in a dream—such as gold, silver, the various treasures, precious goods, and storehouses; or sees friends and spiritual companions; or sees what during waking hours makes their mind displeased. The objects confronted by this person in the dream may be adverse or favorable, sorrowful or joyful; at times they converse with utmost joy and extreme delight, and at times they are grieved and utterly sorrowful. When this person awakens, they contemplate and recall it, widely proclaiming to others what was seen in the dream, and, recollecting what was in the dream, sorrow or joy arises. Just so, Bhadrapāla, when that good man or good woman sits upright and binds their thoughts, single-mindedly contemplating that Tathāgata Amitābha, the Arhat, the Fully and Completely Awakened One—such bodily marks, such deportment, such a great assembly, such preaching of the Dharma—binding their thoughts as they have heard, with single-minded continuity, sequentially and undisturbed, for perhaps one day, or perhaps one night, and thus up to seven days and seven nights, because they are complete in recollection as they have heard, that person is certain to behold the Tathāgata Amitābha, the Arhat, the Fully and Completely Awakened One. If they cannot see him during the day, then during the night or in a dream, the Buddha Amitābha is certain to appear."' Explanation: According to this sūtra, one only needs to engage in conceptual contemplation and mindfulness of the Buddha for seven days, and one immediately comes to see him in the present; it is not [only] at the time of death.

2.31

Eighth, as the Wangsheng jing says: 'The Bodhisattva Mahāsattva Samantaprabha further addressed the Buddha, saying: "World-Honoured One, are there differences among the pure and wonderful lands of the buddha-realms of the ten directions?" The Buddha said: "Samantaprabha, there are no differences." Samantaprabha further said: "World-Honoured One, why is it that in the sūtras the realm of Amitābha is praised, with its trees of the seven treasures, palaces, and multistoried pavilions, so that all who vow to be born there find that whatever their minds desire arrives according to thought?" The Buddha told the Bodhisattva Mahāsattva Samantaprabha: "You do not understand my intention. The people of the Sahā world are largely greedy and defiled; those who have faith and inclination are few, while those who practice the heterodox are many; they do not believe in the correct Dharma, are unable to focus their minds, and are distracted without fixed purpose. The worlds of the ten directions are truly without difference, but in order to cause all sentient beings to have a place on which to focus their minds, that land is praised. All who attain rebirth do so entirely according to their vows, none failing to obtain the fruit."' Explanation: According to this sūtra, by single-mindedly focusing one's thought on the west, one attains rebirth in the Pure Land.

2.32

Ninth, as the Bhaiṣajyaguru-sūtra says: 'The Buddha said: "If the disciples of the fourfold assembly—bhikṣus, bhikṣuṇīs, laymen of pure faith, and laywomen of pure faith—regularly practice the six monthly fasts and the three yearly extended fasts, or day and night vigorously and single-mindedly engage in ascetic practice, vowing and desiring to be reborn in the western land of the Buddha Amitābha, recollecting day and night for one day, two days, three days, four days, five days, six days, or seven days, or even if they regret it halfway through, upon hearing me expound the original vows and merits of this Buddha of Lapis Lazuli Radiance, when their lifespan is exhausted and the day of their death approaches, eight bodhisattvas—Mañjuśrī Bodhisattva, Avalokiteśvara Bodhisattva, Mahāsthāmaprāpta Bodhisattva, Ratnacandanapuṣpa Bodhisattva, Akṣayamati Bodhisattva, Bhaiṣajyarāja Bodhisattva, Bhaiṣajyasamudgata Bodhisattva, and Maitreya Bodhisattva—will all fly to welcome their consciousness, so that without passing through the eight difficulties they are born within a lotus flower, amidst naturally arising music that delights them."' Explanation: According to this sūtra, through seven days of mindfulness of the Buddha, even if one gives rise to regret, upon hearing the name of the Buddha Bhaiṣajyaguru, one still attains rebirth.

2.33

Tenth, the Pratyutpanna-sūtra says: 'The Buddha told Bhadrapāla: "A bodhisattva in this realm frequently recollected the Buddha Amitābha. By virtue of this recollection, they saw the Buddha Amitābha. Having seen the Buddha, they asked him: 'What kind of dharma should one uphold to be born in the land of the Buddha Amitābha?' At that time, Amitābha said to this bodhisattva: 'Those who wish to be born in my land should constantly be mindful of me, and should frequently and constantly focus on reciting the Buddha's name. The merit obtained from this is the most supreme among all practices.'"' Explanation: According to this sūtra, one also attains rebirth in the Pure Land through mindfulness of the Buddha.

2.34

Eleventh, the Da Amituo jing says: 'One should uphold the fasts and precepts, single-mindedly pure, constantly mindful day and night, wishing to be born in the land of the Buddha Amitābha. If this is uninterrupted for ten days and ten nights, I will have compassion for them all and cause them all to attain rebirth in the land of the Buddha Amitābha. Even if one cannot manage this, one should deeply ponder and thoroughly consider. Thinking of saving and liberating one's own person, one should not fail to cut off thoughts and abandon love, not think of household affairs, not share a bed with women, upright in body and mind by oneself, severing desire and affection, single-mindedly observing the fasts and precepts with a pure and sincere intention, being mindful of rebirth in the land of the Buddha Amitābha. If this is uninterrupted for one day and one night, when their life ends they will all attain rebirth in that land, transformed into birth within a lotus flower in a bathing pool of the seven treasures.' Explanation: According to this sūtra, if one can be mindful of the Buddha and uphold the precepts without sharing a bed with a woman, down to even one day and one night, one will also attain rebirth.

2.35

Twelfth, as the Wuliang qingjing jue jing says: 'If a good man or good woman, upon hearing me expound the Dharma-gate of the Pure Land, gives rise to sorrow and joy in their mind, such that their body hair stands on end as if being plucked out, you should know that this person in past lives has already practiced the Buddha Path. If, moreover, there is someone who, upon hearing the opening of the Dharma-gate of the Pure Land, does not give rise to faith at all, you should know that this person has just come from the three evil destinies; their calamities and faults have not yet ended, and for this reason they lack faith and inclination. I say that this person cannot yet attain liberation.' Explanation: According to this sūtra, those who hear the Pure Land expounded and give rise to joyful faith have all made offerings to buddhas in the past. Due to past causes, even with ten recitations in the present, they all attain rebirth in the Pure Land.

2.36

Second, citing the treatises, there are seven works. First, as the Wangsheng lun says: 'If a good man or good woman cultivates the practice of the five gates of mindfulness and accomplishes it, they will ultimately attain rebirth in the land of Sukhāvatī and see that Buddha Amitābha. What are the five recollections? First, vandanā (worship); second, pujā (praise); third, praṇidhāna (making vows); fourth, upaparīkṣā (contemplation); fifth, pariṇāmanā (dedication of merit). (Explanation: These are the gates of the cause.) Furthermore, there are five kinds of gates, and one should know that they sequentially accomplish five kinds of merit. What are the five gates? First, the gate of approach; second, the gate of the great assembly; third, the gate of the residence; fourth, the gate of the chambers; fifth, the gate of the grounds, groves, and playing pools. Among these five kinds of gates, the first four gates accomplish the merit of entry, and the fifth gate accomplishes the merit of exit. Entering the first gate: by worshiping the Buddha Amitābha in order to be born in that land, one attains rebirth in the world of Sukhāvatī; this is called entering the first gate. Entering the second gate: by praising the Buddha Amitābha, reciting the Tathāgata's name in accordance with the meaning of the name, and practicing according to the Tathāgata's light and marks of wisdom, one gains entry into the ranks of the great assembly; this is called entering the second gate. Entering the third gate: by single-mindedly and exclusively focusing on making vows to be born there and cultivating the practice of śamatha, the tranquil samādhi, one gains entry into the lotus-womb world; this is called entering the third gate. Entering the fourth gate: by exclusively focusing on contemplating those wonderful adornments and cultivating vipaśyanā, one reaches that place and enjoys the pleasures of various Dharma flavors; this is called entering the fourth gate. Exiting the fifth gate: with great compassion one observes all suffering sentient beings, manifests nirmāṇakāyas, and turns back to enter the garden of saṃsāra and the forest of afflictions, sporting with supernormal powers and reaching the stage of teaching and transforming [beings], because of the dedication of merit through the power of the original vow; this is called exiting the fifth gate. When a bodhisattva enters the four kinds of gates, one should know that the practice of svārtha (self-benefit) is accomplished; when a bodhisattva exits the fifth gate, one should know that the dedication practice of parārtha (benefiting others) is accomplished. When a bodhisattva cultivates the practice of the five gates in this way, benefiting self and benefiting others, they swiftly accomplish anuttarā-samyak-saṃbodhi.' Explanation: These are the gates of the fruit.

2.37

Second, as the Qixin lun says: 'Furthermore, when sentient beings first study this Dharma and wish to seek correct faith, their minds are timid and weak. Because they dwell in this Sahā world, they themselves fear that they cannot constantly encounter buddhas and personally attend and make offerings to them; fearing that their faith can hardly be accomplished, their intention is about to backslide. They should know that the Tathāgata has an excellent expedient to protect and sustain faith: namely, through the cause and condition of single-mindedly focusing on mindfulness of the Buddha, they attain rebirth according to their vows in a buddha-land of another direction, constantly see the Buddha, and are forever freed from the evil destinies. As a sūtra says: If a person single-mindedly is mindful of the Buddha Amitābha of the western world of Sukhāvatī, they immediately attain rebirth; because they constantly see the Buddha, they ultimately never backslide. If they contemplate that Buddha's tathatā dharmakāya and constantly and diligently cultivate practice, they will ultimately attain rebirth, because they abide in samyak-samādhi (correct concentration).' Explanation: According to this treatise, those whose cultivation of faith here is not yet accomplished are instructed to go to the west to cultivate practice. How could this refer to bodhisattvas from the ten understandings onward?

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淨土論 — Classical Chinese