諸經要集 1
English (machine translation) 1
- Language
- English
1.1
Preface to the Collection of Essentials from the Sūtras
1.2
Compiled by the śramaṇa Shi Daoshi of Ximing Monastery
1.3
Now, the dharmakāya has a single characteristic, yet those who gaze up at it perceive different forms; the correct teaching is without partiality, yet preaching and hearing have diverse purports. Therefore, the master has the metaphor of the equal rain, and disciples have the account of hearing differently. This is truly because teachings are conferred according to capacities, adapted to the shallowness or depth of the vessel. As for the grand outline of the twelve divisions of the teachings, and the broad streams of the eighty thousand Dharma-doors: though gathered in the West in the dragon palaces, they did not exhaust the knowledge of the lush groves; though conveyed on elephant-drawn carriages rushing eastward, how could they exhaust the instructions on the palm-leaves? Thus, unless one travels the great ocean, one does not witness the marvel of the sun-drenching waters; unless one gazes up at Mount Tai, one cannot see the form that pierces the clouds. Only upon obtaining the jewel of the black dragon does one verify that a fish eye is not a gem; only upon hearing the pitch of the yellow bell does one realise that striking an earthenware tub is petty. Hence we know that the obscure tenets of the Buddhist scriptures are esteemed by both sages and ordinary mortals; they are truly the secret treasures of humans and gods, transcending the subtle sounds of the Confucians and Mohists. Their awe shakes the great chiliocosm, their radiance surpasses myriad billions, their benefit spreads across worlds numerous as sands, and their merit exceeds dust-particle kalpas. The art of vast deliverance is grand indeed! Yet when the conditions of the times have not met, resonance and comprehension differ. When the morning forest changed its colour and the nocturnal dream revealed its omen, the foundation was first established at the White Horse [Monastery], and the teaching gradually spread during the era of the Red Crow. More than six hundred years have passed since the distant resonance of the sage's traces; monks and layfolk have received its benefit, regarding all as an only child. We lament that the True and Semblance [Teachings] have gradually shifted, flowing down into the final age; ordinary minds are dim and short-sighted, their capacities and understanding muddled and confused. With each passing day corruption increases, the teaching sinks, and the Way is lost. Consequently, the standard regulations have decayed, and the traces of the teaching have sunk into oblivion. The texts and sentences are vast and boundless, extremely difficult to search and peruse. Therefore, during the Xianqing era, I read through the entirety of the scriptures, following the sentiments and pursuing the essentials that people are capable of practising regarding the karmic retributions of good and evil. I extracted one thousand items and composed thirty sections, dividing them into two cases. I hope that monks and layfolk will rely on them for practice, so that the transmission of the lamp will have a basis. Respectfully investigating the Buddhist scriptures, they are profound and unfathomable, not to be known by shallow understanding; transcending the mundane, obscure and subtle, how could one bound by delusion discern them? Truly, the ocean is vast while the boat is light, the mountain is high while the dust is minute. Wielding a knife, it is easy to cut; fabricating brocade, it is difficult to complete. Without considering my mediocre understanding, I have rashly spoken of the secret scriptures and presumed to establish titles, which only adds to my shame and embarrassment.
1.4
Section on the Triratna
Section on Veneration of Stūpas
Section on Guarding Mindfulness
Section on Entering the Way
Section on Hymns and Chants
Section on Incense and Lamps
Section on Accepting Invitations
Section on Observing the Fast
Section on Breaking the Fast
Section on Wealth and Nobility
Section on Poverty and Lowliness
Section on Encouraging and Guiding
Section on Repaying Kindness
Section on Releasing Living Beings
Section on Generating Merit
Section on Choosing Companions
Section on Deliberation and Circumspection
Section on the Six Pāramitās
Section on Karmic Causes
Section on the Hindrance of Desire
Section on the Four Modes of Birth
Section on Receiving Retribution
Section on the Ten Unwholesome Deeds
Section on Deception and Falsehood
Section on Indolence and Arrogance
Section on Alcohol and Meat
Section on Divination and Physiognomy
Section on the Hells
Section on Funeral Rites
Section on Miscellaneous Essentials
1.5
Section on the Triratna, Number One
1.6
Chapter on Veneration of the Buddha, Number One (this contains six separate conditions)
1.7
Condition of Expounding the Meaning of Universal Veneration
Condition of Mindfulness of the Buddhas of the Ten Directions
Condition of Mindfulness of Śākyamuni Buddha
Condition of Mindfulness of Amitâbha Buddha
Condition of Mindfulness of Maitreya Buddha
Condition of the Buddhānusmṛti-samādhi
1.8
Condition of Expounding the Meaning of Universal Veneration, Number One
1.9
The Great Sage possesses the characteristic of equality, and disciples possess the virtue of praise. Therefore, all the Buddhas of the ten directions equally emerge from the defilement of mire, and the saṃbodhi of the trikāya together sit upon lotus thrones. Benefited is one who is mindful of any characteristic whatsoever: namely, from the initial leaving of the household to the ultimate attainment of saṃbodhi, and in the meantime, defeating Māra beneath the Bodhi-tree and turning the Dharma-wheel at the Deer Park. Their lakṣaṇānuvyañjana are complete, their radiance is brilliant, their physical colour is pure, just like molten gold, and their countenance is dignified and solemn, like the full moon. Their teeth are like white jade and snow; their hair is like shining conches; their eyes are likened to blue lotuses; their eyebrows resemble emerald willows. Their eight tones are resonant, their myriad marks are majestic, their five eyes are luminous and clear, and their six abhijñās soar afar. Their eloquence pours like a suspended river, flowing continually to meet every capacity. They complete their body through the three dots [of the letter i] and take the fivefold [dharmakāya] as their substance. Accompanied by the provisional and the real, they deliver sentient beings; according with the true and the responsive, they transform people. Or they fan the vast wind of compassion and shower the torrential rain of Dharma, moistening the field of the body so that it immediately sprouts the anuttara shoot; and once the tree of the mind flourishes, it thrives with unfading leaves. Arriving without the characteristic of arriving, seeing without the characteristic of seeing, for the sake of sentient beings they manifest in response to conditions. One aspires to serve sequentially throughout the myriad billions of the ten directions, and to personally attend upon them across the trichiliocosm, perpetually planting puṇyakṣetras and broadly cultivating offerings, expelling the roots of perverse views, uprooting the source of greed and anger, cultivating the cause of buddhānusmṛti, and eliciting the fruit of seeing the Buddha.
1.10
As the Ratnagotravibhāga states: 'The Triratna has six meanings, and therefore must be venerated. First is the meaning of being rare. Just as worldly treasures cannot be obtained by poor people, so too is the Triratna: sentient beings of meagre merit cannot encounter it in hundreds of thousands of myriads of lifetimes; therefore it is called a "treasure". Second is the meaning of being free from defilement. Just as genuine worldly gems have substances without flaw or impurity, so too is the Triratna: it is perpetually free from all outflows; therefore it is called a "treasure". Third is the meaning of great power. Just as precious worldly jewels possess great power to dispel poverty and eliminate poisons, so too is the Triratna: it possesses the inconceivable power of the six abhijñās; therefore it is called a "treasure". Fourth is the meaning of adornment. Just as precious worldly jewels can adorn the body and head, making the body handsome and pleasing, so too is the Triratna: it can adorn the pure bodies of practitioners; therefore it is called a "treasure". Fifth is the meaning of supremacy. Just as precious worldly jewels are the finest among all things, so too is the Triratna: it is the most supreme in all worlds; therefore it is called a "treasure". Sixth is the meaning of immutability. Just as genuine worldly gold cannot be altered by burning, hammering, or polishing, so too is the Triratna: it is not altered by the eight worldly dharmas; therefore it is called a "treasure".'
Furthermore, it possesses six significances, and therefore must be venerated: First, the Buddha can instruct, the Dharma is good medicine, and the Saṃgha can transmit and propagate; they all benefit me, and so I venerate them out of gratitude. Second, in this evil time of the final age, transmitting the Dharma is not easy; we pray for their majesty to provide protection, and so must show reverence. Third, we venerate them to generate faith and compliance in living beings. Fourth, we venerate them to demonstrate to monks and nuns the proper forms and deportment of service. Fifth, we venerate them to cause beings to delight in making offerings so that the Dharma may abide long. Sixth, we venerate them to manifest supreme marks. Therefore, the Tattvasiddhi-śāstra states: 'The Triratna is the most auspicious; hence, I place it at the beginning of the treatise.'
1.11
Condition of Mindfulness of the Buddhas of the Ten Directions, Number Two
1.12
As the Guanfo sanmei jing states: Long ago in the past, immeasurable lifetimes ago, there was a Buddha who appeared in the world named Jewel-Awe-Virtue-Supreme-King. At that time there was a bhikṣu who, together with nine disciples, went to a stūpa to pay homage to a Buddha image. Seeing a precious image that was splendid, magnificent, and delightful to behold, after paying homage they gazed at it attentively and recited verses in praise. Later, when their lives ended, they were all reborn in the eastern Buddha-land of Jewel-Awe-Virtue-Supreme-King within great lotus flowers, suddenly taking apparitional rebirth sitting cross-legged.
1.13
From then on, they constantly encountered Buddhas, purely cultivating brahmacarya in the presence of those Buddhas, and attained the ocean of buddhānusmṛti-samādhi. Having attained the samādhi, the Buddhas conferred vyākaraṇa upon them, predicting that they would each attain buddhahood in one of the ten directions. The Buddha Good Virtue of the eastern direction was that master. His nine disciples became the Buddhas of the other nine directions: namely, the Buddha Undefiled Virtue of the south-east, the Buddha Candana Virtue of the south, the Buddha Jewel Giving of the south-west, the Buddha Immeasurable Radiance of the west, the Buddha Flower Virtue of the north-west, the Buddha Mark Virtue of the north, the Buddha Three Vehicles Practice of the north-east, the Buddha Vast Host Virtue of the zenith, and the Buddha Bright Virtue of the nadir. These ten Buddhas, through the cause and condition of paying homage at a stūpa, contemplating an image, and praising it with a single verse in the past, have now each attained buddhahood in the ten directions.
Furthermore, the Guanfo sanmei jing states: Long ago in the past, there was a Buddha who appeared in the world named King of Emptiness. After he entered nirvāṇa, there were four bhikṣus who studied the Buddha's correct Dharma together as companions. With defilements obscuring their minds, they were unable to uphold the treasure-store of the Buddha's Dharma, and having committed much unwholesome karma, were due to fall into the evil destinies. A voice in the air addressed the bhikṣus, saying: 'Although the Tathāgata King of Emptiness has entered nirvāṇa, do not think that your transgressions cannot be salvaged. You may now enter a stūpa and contemplate the image; it is no different from when the Buddha was in the world.' Having heard the voice in the air, they entered the stūpa and contemplated the ūrṇā-lakṣaṇa between the image's eyebrows. They then thought: 'When the Tathāgata was in the world, how did his radiant physical body differ from this? O great person marks of the Buddha, I pray that you eradicate my sins.' Having spoken these words, like Mount Tai collapsing, they threw their five limbs to the ground and repented of all their sins. Due to the cause and condition of entering the Buddha's stūpa, contemplating the mark of the ūrṇā, and repenting, for eighty billion asaṃkhyeya kalpas they did not fall into the evil destinies; lifetime after lifetime they constantly saw the Buddhas of the ten directions, and in the presence of those Buddhas received and held the profound buddhānusmṛti-samādhi. Having attained the samādhi, they were directly granted vyākaraṇa by the Buddhas of the ten directions, and now they have all attained buddhahood. In the east there is a realm named Abhirati, and the Buddha is called Akṣobhya; he was the first bhikṣu. In the south there is a realm named Joy, and the Buddha is called Jewel Mark; he was the second bhikṣu. In the west there is a realm named Sukhāvatī, and the Buddha is called Amitāyus; he was the third bhikṣu. In the north there is a realm named Adorned with Lotuses, and the Buddha is called Subtle Voice; he was the fourth bhikṣu. By this cause and condition, practitioners should aspire to contemplate the Buddha in this manner.
1.14
Furthermore, the Kāśyapa Sūtra states: Long ago in the distant past, an asaṃkhyeya of kalpas ago, there was a Buddha who appeared in the world named Radiance. After he entered nirvāṇa, there was a bodhisattva named Great Diligence, sixteen years of age, of the brāhmaṇa caste, matchlessly handsome. There was a bhikṣu who painted an image of the Buddha on fine white cloth and gave it to Great Diligence. Seeing the image, Great Diligence rejoiced greatly in his heart and spoke thus: 'If the image of the Tathāgata is so wonderfully fine, how much more so the Buddha's actual body! May I in the future also accomplish such a wondrous body.' Having spoken, he reflected: 'If I remain a householder, this body cannot be attained.' He then addressed his parents, begging to be allowed to leave the household. His parents replied: 'We are now old and have only you as our single child. If you leave the household, we shall die.' The son addressed his parents: 'If you do not grant me permission, from this day forth I will not drink, eat, sit or lie on a couch, nor will I speak.' Having made this vow, he did not eat for one day, up to six days. His parents, relatives, and eighty-four thousand palace maidens all wept in sorrow at the same time, bowed to Great Diligence, and immediately granted him permission to leave the household. Having left the household, he took the image into the mountains, made a seat of grass, and sat cross-legged before the painted image. With single-minded attention, he contemplated that this painted image was no different from the Tathāgata: 'The Tathāgata's image possesses neither perception nor cognition; all dharmas are also like this—unconditioned, detached from characteristics, their essential nature empty and quiescent.' Having practiced this contemplation, after a day and a night, he accomplished the five abhijñās, fully possessed immeasurable eloquence without impediment, and attained the samādhi of universal light, endowed with great illumination. With the pure heavenly eye, he saw asaṃkhyeyas of Buddhas in the eastern direction; with the pure heavenly ear, he heard what the Buddhas preached and was completely able to receive and uphold it. For a full seven months he took wisdom as his food, and all the devas scattered flowers in offering to him. Coming out of the mountains, he arrived at a village and expounded the Dharma to people. Twenty thousand sentient beings generated the bodhicitta; immeasurable asaṃkhyeyas of people became established in the virtues of śrāvakas and pratyekabuddhas; and his parents and relatives all became established in non-retrogression toward anuttara-saṃyak-saṃbodhi. The Buddha told Kāśyapa: 'The Great Diligence of that past time is now myself. By virtue of this contemplation of the image, I have now attained buddhahood. If anyone can train in such contemplation, in the future they will certainly accomplish the anuttara path.'
1.15
Furthermore, the Guanfo sanmei jing says: Long ago in the past, a Buddha appeared in the world named Śākyamuni. After his parinirvāṇa, there was a prince named Jinzhuang (Golden Banner) who was arrogant and held wrong views, having no faith in the Buddha's teaching. There was a bhikṣu named Dingt zizai (Samādhi-Mastery) who said to the prince, "In this world there is an image of the Buddha adorned with many jewels, and it is truly delightful; you might enter the stūpa for a moment to behold the Buddha's bodily form." The prince then followed him into the stūpa. Seeing the marks and signs of the image, he said to the bhikṣu, "Even an image of the Buddha is dignified and magnificent like this—how much more so the Buddha's true body!" The bhikṣu told him, "If you now see the image and are unable to prostrate, you should join your palms and recite, 'Namo Buddhāya.'" Thereupon the prince joined his palms and recited, "Namo Buddhāya." Because he returned to the palace with his mind fixed on the image in the stūpa, later that night he saw the Buddha image in a dream. Having had the dream, he rejoiced, abandoned his wrong views, and took refuge in the Triratna. Due to the root of good from entering the stūpa once and invoking the Buddha, at the end of his life he was able to meet nine hundred billion nayutas of Buddhas. In the presence of those Buddhas he attained the profound buddhānusmṛti-samādhi. Because he attained this samādhi, the Buddhas appeared before him and conferred vyākaraṇa upon him. From then on, passing through a million asaṃkhyeya kalpas, he did not fall into the evil destinies, and up to the present day he has attained the profound Śūraṅgama-samādhi. That former prince is now the Bodhisattva Cai-shou (Ratnacūḍa). By this causal condition, the wise should practice mindfulness of the Buddha in this manner. Furthermore, a verse in the Lotus Sūtra says:
1.16
"If a person with a scattered mind
Enters into a stūpa or temple,
And once recites 'Namo Buddhāya',
They all have already realized the Buddha Path."
1.17
Furthermore, the Avadāna-sūtra says: In the past, there was a king who killed his father and set himself upon the throne. An arhat knew that this king would soon die, reckoning that his remaining life did not exceed seven days, and that after his death he would inevitably fall into the Avīci Hell to suffer torment for a kalpa. This arhat went immediately to transform him, urging and instructing him to recite "Namo Buddhāya" with an utmost mind for seven days without ceasing. When about to depart, he warned him again, "Take care not to forget this!" The king then clasped his hands and with single-minded devotion recited it day and night without abandoning it. When the seven days ended, he immediately died, and his consciousness sped toward the Avīci Hell. Riding upon his prior mindfulness of the Buddha, he reached the gates of the hell; knowing that this was hell, he immediately cried aloud, "Namo Buddhāya!" When the sinners in the hell heard the sound of reciting the Buddha's name, they all together at once cried, "Namo Buddhāya!" The fierce fires of the hell were instantly transformed and extinguished, and all the sinners were liberated and reborn among humans. Later, the arhat expounded the Dharma to them again, and they attained srotāpanna. By this causal condition, the merit obtained from reciting the Buddha's name is immeasurable and boundless, beyond all comparison.
1.18
Conditions for Mindfulness of the Buddha Śākyamuni, Part 3
1.19
Furthermore, the Guanfo sanmei jing says: Long ago, when the Buddha was in the world, he expounded the Guanfo sanmei jing for his royal father and the great assembly. The Buddha possessed the thirty-two marks and eighty minor characteristics, his body was pure golden in color, and his light was boundless. At that time, among the assembly were five hundred Śākyan youths who, due to their sinful hindrances, saw the Buddha's physical body as like an ashen man or an emaciated brāhmaṇa. Having seen this, they wept aloud, tore out their hair, cast their whole bodies to the ground, and bled from their noses. The Buddha comforted them, saying, "Do not weep aloud; I shall explain it to you. In the past, there was a Buddha named Vipaśyin. After his parinirvāṇa, during the Semblance Dharma age, there was an elder named Yuede (Candraguṇa) who had five hundred sons, all of whom were intelligent, possessed great wisdom, and were well-versed in everything. Their father, the elder, faithfully revered the Triratna and constantly expounded the meanings of the Buddha's teachings to his sons; yet the sons held wrong views and had no faith at all. Later, the sons all contracted a grave illness together. The father came before his sons, wept tears, joined his palms, and said to them: 'You have held wrong views and had no faith in the Buddha's teachings. Now the knife of impermanence is severing your bodies; upon what can you rely? There is a Buddha, a World-Honoured One, named Vipaśyin; you may call upon his name.' When the sons heard this, out of respect for their father's words, they recited, 'Namo Buddhāya.' He further taught them to recite the name of the Dharma and the name of the Saṅgha. Having recited them, their lives ended. Because they recited the Buddha's name, they were born in the Heaven of the Four Heavenly Kings. When their lifespan in heaven ended, due to their former wrong views they fell back into hell. The rākṣasa hell-wardens pierced and destroyed their eyes with heated iron forks. While suffering this torment, they remembered their father's instruction to invoke and be mindful of the Buddha. Emerging from hell, they were reborn among humans, poor and base. Later, when the Buddha Śikhin appeared, they also were able to meet him, but only heard the Buddha's name and did not behold the Buddha's form. Later, with the Buddhas Viśvabhū, Krakucchanda, Kanakamuni, and Kāśyapa, they likewise only heard their names and did not see their forms. Because they heard the names of these six Buddhas, they have now been born together with me in the Śākya clan. My body is dignified and magnificent like Jāmbūnada gold, yet that you see an ashen-colored, emaciated brāhmaṇa is entirely due to the wrong views of your previous lives. You should now invoke the names of the past Buddhas, invoke your father's name, and also invoke my name and the name of the Buddha Maitreya. Having invoked them, pay homage, and facing the great assembly and the venerable Saṅgha, cast your five limbs to the ground, confessing and revealing the sins of your wrong views." After all these people received the instruction and completed their confession, they saw the Buddha's golden color like Mount Sumeru. Having seen it, they said to the Buddha, "We now see the Buddha's thirty-two marks, eighty minor characteristics, and boundless light." Having spoken these words, they attained srotāpanna; they requested the Buddha for ordination and attained arhatship, being endowed with the three knowledges, the six supernatural powers, and the eight liberations. The Buddha told the bhikṣus, "After my parinirvāṇa, if anyone recites my name and says 'Namo to the Buddhas', the merit and virtue obtained are immeasurable and boundless."
1.20
Furthermore, the Dabeijing says: The Buddha said to Ānanda: "When you behold the Tathāgata walking upon a road, he can cause the high places of the great earth to become low and the low places to become high, so that all places, high and low, become level and even. After the Tathāgata has passed, the ground always reverts to its former state. All groves and trees lean toward the Buddha; the tree deities manifest their forms, bow their heads, and pay homage; after the Tathāgata has passed, the trees always revert to their former state. All hills, mounds, pits, hollows, latrines, foul impurities, thickets, and rubble are entirely cleared away, becoming level, even, and pure. Sweet fragrance wafts intensely, and various flowers are scattered upon the ground; the Tathāgata treads upon them as he passes. If even insentient things still lean toward him, how much more so should sentient beings show reverence! Why is this? When I originally practiced the bodhisattva path, toward all people there was none before whom I did not bend down with humility and paid homage with reverence. Having attained buddhahood through this good karma, when the Tathāgata walks, sentient and insentient alike without exception lean toward him, bow their heads, and pay homage. In the past, I also took pure, subtle, and pleasing wealth and resources, and with an utmost mind personally gave them with my own hands to all sentient beings. As the retribution of this karma, when the Tathāgata walks, the great earth becomes level and even, swept and sprinkled clean, free of rubble. In the presence of immeasurable worthy and noble ones, when walking upon the road, I once swept and repaired the roadways and plastered their dwellings; with an impartial mind free of high and low, I swept and repaired them to make them pure, at all times constantly seeking bodhi to benefit sentient beings. Through these roots of good, wherever the Buddha, the Tathāgata, goes, the beginnings of the roads naturally become pure, the ground level like the palm of a hand. Even King Sumeru, eighty-four thousand yojanas in height and plunging equally deep into the great ocean, and the Iron Encircling Mountains, one hundred and sixty-eight thousand yojanas in height and firm as diamond—when the Buddha enters nirvāṇa, there are none that do not lean toward him, bow their heads, and pay homage. If any wished to flee far away and not lean toward him, that too would be impossible."
1.21
Furthermore, the Puyao jing says: Because the Tathāgata's mind in the past was pure, free from attachment, and did not harm sentient beings, wherever he walks, his feet are not soiled, and insects and ants are not harmed.
1.22
Furthermore, the Chuchu jing says: When the Tathāgata walks, he does not wear shoes, for three reasons: first, to cause practitioners to have few desires; second, to reveal the wheel-marks beneath his feet; third, to cause people to rejoice upon seeing them. When the Buddha walks, his feet are four inches above the ground, for three reasons: first, because he sees that there are insects and ants on the ground; second, because there is living grass on the ground; third, to manifest his supernatural footstep, and also desiring to make people's minds upright. When the Buddha walks, the high and low of the ground all become level, for three reasons: first, his original practice of the four immeasurable minds, wishing to make all secure; the earth rests upon water, and in the water there are spirits; when insects, ants, and all beings encounter the bottom of the Buddha's feet, they all become secure and establish a unified aspiration, which is why the low becomes high and the high becomes low; second, the devas, ghosts, and spirits practice merit by clearing the ground for the Buddha, so high and low become level; third, when the Buddha was a bodhisattva, he opened up and cleared pathways and bridges to ferry people across, and gaining merit from this, high and low become level and even, wishing that people's minds should likewise be so. Furthermore, the Zhidu lun says: The World-Honoured One's physical characteristics include the mark of fine, thin skin; dust and dirt do not adhere to his body, just as a lotus leaf does not retain dust or water. If the Bodhisattva walks in a mountain of dry earth, the soil does not stick to his feet; even if the Vairambhaka wind comes and blows apart the earthen mountain, scattering it into dust, not a single speck of dust adheres to the Buddha's body. When the Bodhisattva lifts food and places it into his mouth, at that time from two places beside his throat nectar flows forth and blends with all flavors; this flavor is pure, which is why it is called 'obtaining the supreme taste among tastes'. Furthermore, the Ekottarika-āgama says: Those who have no mind of reverence toward the Buddha will be reborn among dragons and snakes; because in the past they came from among them, they still lack reverence now, having much sleep and delusion.
1.23
Furthermore, the Dharmaguptaka-vinaya states in a verse:
1.24
"One who reveres the elders
Is a person able to protect the Dharma;
In the present life they obtain renown,
And in the future will be born in good destinies."
1.25
Conditions for Mindfulness of the Buddha Amitābha, Part 4
1.26
Question: What is meant by "pure land"? Answer: A world that is bright and spotless is called "pure"; the dwelling place of this purity is called "land". Therefore the Mahāyānasaṃgraha says: "The land inhabited is free of the five turbidities, like crystal, etc.; it is called a pure land." The Saddharmapuṇḍarīka-upadeśa says: "The dwelling place of sentient beings free of defilements is called a pure land." Pure lands differ, having four kinds: First, the land of the Dharma-nature (dharmatā-kṣetra), taking suchness as its essence. Thus the Liang Mahāyānasaṃgraha says that the king of lotuses is the metaphor upon which the pure land relies, and the suchness of the dharmadhātu is the essence upon which the pure land relies. Second, the land of actual retribution (sambhogakṣetra). According to the Mahāyānasaṃgraha, it takes the two emptinesses as its gate, the three wisdoms as its roadway of egress and ingress, śamatha and vipaśyanā as its vehicle, and fundamental non-conceptual wisdom as its function; all of these explain its manifestation and essence based on the merits of retribution. Third, the phenomenal pure land (kāryaviśuddha-kṣetra): namely, the superior, wondrous seven treasures, which are the nature of the form of the five sense objects, taking sights, sounds, scents, tastes, and tangibles as the characteristics of its land. Therefore the Mahāyānasaṃgraha says: "The place of the Buddha's pervasive radiance and seven treasures." Furthermore, the Avataṃsaka-sūtra says: "In the characteristics of the realms of the Buddhas, there are various interspersed adornments." Therefore the Pure Land Treatise says: "Endowed with the nature of all precious jewels, completely possessing wondrous adornments." Furthermore, the newly translated Da pusa zang jing says: "Supposing a world like the above, even with a great fire blazing intensely, if the Tathāgata is walking, standing, sitting, or lying down in its midst, in that place the water of eight virtues will naturally appear on the ground." Fourth, the transformed pure land (nirmāṇakṣetra): namely, the seven treasures and five sense objects manifested by the Buddha constitute the essence of the transformed land. Therefore the Nirvāṇa-sūtra says that by the Buddha's supernatural power, the earth all becomes soft, free of mounds, ruins, earth, sand, gravel, and stone, even like the Western Sukhāvatī world of the Buddha Amitāyus. Furthermore, the Mahāyānasūtrālaṃkāra says: "Due to the mastery of wisdom, according to what they desire, he can manifest pure worlds of crystal, lapis lazuli, and so on." Furthermore, the Vimalakīrti-sūtra says that the Buddha pressed the earth with his toe and manifested the purity and such matters. Furthermore, the Daśabhūmika-sūtra says: "According to what all sentient beings delight to see, it is manifested for their sake." What these various sūtras and treatises explain all relates to transformation into a pure land: because it is manifested by the Buddha's supernatural power, it exists; when withdrawn, it ceases to be; therefore it is called a transformed land.
1.27
The commentary says: Although above there are four kinds of lands, yet in outline there are two: first, the reward land; second, the transformation land. These two encompass the two lands of principle and phenomena. First, regarding the reward land: this refers to when the Buddha, the Tathāgata, appears in the world; the nature of his various virtues is uncontaminated and not encompassed by the three realms. Therefore the Pure Land Treatise (*Sukhāvatīvyūhopadeśa*) says: 'Observing the aspects of that world, / It surpasses the paths of the three realms.' Furthermore, the *Mahāprajñāpāramitopadeśa* says: 'There is a wondrous pure land that surpasses the three realms.' Yet the Buddha's dwelling places have no place as their place, transcending the worlds of the ten directions; or, the pure land is established based on the dharmakāya. Hence the treatise says: 'Śākyamuni Buddha also has a pure world, like the country of Amitābha; and that Buddha Amitābha also has adornments that are pure and not pure, like Śākyamuni Buddha.' Furthermore, the *Nirvāṇa-sūtra* says: 'I in truth do not leave the boundary of Jambudvīpa.' Furthermore, a verse in the *Lotus Sūtra* says:
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'I am constantly at Vulture Peak / and in other dwelling places.
When sentient beings see the kalpa end / and it being burned by a great fire,
this land of mine is tranquil and safe, / constantly filled with devas and humans,
with gardens, forests, halls, and pavilions, / adorned with various kinds of jewels.'
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Furthermore, the *Avataṃsaka-sūtra* says: 'The pure lands of the Tathāgata are located either in the Tathāgata’s jeweled crown, or in his earrings, or in his necklaces, or in the patterns of his robes, or in his pores.' Since pores in this way already contain worlds, we therefore know what the *Daśabhūmika-vibhāṣā* says: 'When the Buddha takes a single step, he surpasses trichiliocosms equal to the sands of the Ganges.' Such is the matter. As for the place of the transformation land, the transformation land dwelt in has no separate spatial location; it is simply that coarse aspects arise based on the reward land, either pervading the ten directions or situated in the realm in question, guiding and receiving the assemblies of the three vehicles, humans, devas, and the like. Just so does the World-Honoured One Amitābha guide ordinary beings and practitioners of the small vehicle of this Sahā realm to settle them in the pure country; or he manifests purity within defilement, as when pressing the earth with his toe to reveal purity, compared to a heavenly palace; such is the matter. Or, it is produced by seeds among the common aspects of the receptacle world of sentient beings, wherein pure and defiled realms become apparent, being seen differently by each according to the six destinies. These are all caused by the perfuming of external names and words; when the seeds of consciousness are completed, they induce the appearance of the reflection-images of the receptacle world. These reflection-images are the perceived aspect (nimittabhāga) of the fundamental consciousness (*ālayavijñāna*). With the seeds of the common aspects and the reflection-images, that manifesting-aspect consciousness serves as cause and condition. It is precisely these common aspects, through the force of the inner dominant condition of retribution, that induce such differing experiences of suffering and pleasure.
1.30
Furthermore, the *Avataṃsaka-sūtra* says: 'At that time, the bodhisattva mahāsattva Cittarāja addressed the bodhisattvas, saying: "Sons of the Buddha, one kalpa in this Sahā world, the buddha-kṣetra of Śākyamuni Buddha, is one day and one night in the Sukhāvatī world, the buddha-kṣetra of Amitābha Buddha. One kalpa in the Sukhāvatī world is one day and one night in the Āryadhvaja world, the buddha-kṣetra of Vajra Buddha. One kalpa in the Āryadhvaja world is one day and one night in the Avaivartika-śabdacakra world, the buddha-kṣetra of Sādhuruciprabhāviśuddhaprabhāsa Buddha. One kalpa in the Avaivartika-śabdacakra world is one day and one night in the Vimalā world, the buddha-kṣetra of Dharmadhvaja Buddha. One kalpa in the Vimalā world is one day and one night in the Supradīpa world, the buddha-kṣetra of Siṃha Buddha. One kalpa in the Supradīpa world is one day and one night in the Suprabhāsa world, the buddha-kṣetra of Vairocana-garbha Buddha. One kalpa in the Suprabhāsa world is one day and one night in the Atikrānta world, the buddha-kṣetra of Dharmaprabhāviśuddhapadma Buddha. One kalpa in the Atikrānta world is one day and one night in the Alaṃkṛtamatir world, the buddha-kṣetra of Sarvaprabhāsa Buddha. One kalpa in the Alaṃkṛtamatir world is one day and one night in the Ādarśaprabhāsa world, the buddha-kṣetra of Bodhicandra Buddha. Sons of the Buddha, proceeding in this order up to one million asaṃkhyeya worlds, one kalpa in the final world is one day and one night in the Visiṣṭapadma world, the buddha-kṣetra of Bhadraśrī Buddha, where Samantabhadra Bodhisattva and other great bodhisattvas fill its midst."' Furthermore, the verses of the *Upadeśa* say:
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'Observing the aspects of that world, / It surpasses the paths of the three realms,
Ultimately like empty space, / Vast and without boundaries.
From the right path and great compassion, / Born of supramundane roots of goodness,
Its pure radiance is fully complete, / Like the disks of the mirror, the sun, and the moon.'
1.32
The commentary says: For instance, ordinary beings and practitioners of the two vehicles see Amitābha Buddha in a defiled land, while the bodhisattvas and others see Amitābha Buddha in a pure land. According to these two accounts, the reward land is uniformly purely pure, whereas the response land is both defiled and pure. Therefore the Pure Land Treatise (*Sukhāvatīvyūhopadeśa*) says that there are five kinds of lands: First, the purely pure land, existing only in the Buddha fruition. Second, the pure-defiled land, meaning mostly pure and little defiled, which pertains to the eighth stage (*bhūmi*) and above. Third, the land of equal parts pure and defiled, meaning from the first stage up to the seventh stage. Fourth, the defiled-pure land, meaning mostly defiled and little pure, which pertains to the stages before the *bhūmis*—the nature stage. Fifth, the mixed and defiled land, meaning those who have not entered the nature stage. The fifth kind of person sees the last one and does not see the previous four. The fourth kind of person sees the last two and does not see the previous three. The third kind of person sees the last three and does not see the previous two. The second kind of person sees the last four and does not see the first one. The first, the Buddha, completely knows and completely sees all five lands above and below.
1.33
Furthermore, the *Amitābha-dundubhīsvara-rāja-dhāraṇī-sūtra* says: 'At that time the World-Honoured One addressed the bhikṣus: "In the western world of Sukhāvatī, there is currently a buddha named Amitābha. If there are members of the fourfold assembly who can properly uphold the name of that buddha, by this merit, when their life is about to end, Amitābha together with the great assembly will go to that person's place, causing him to see them. Having seen them, he will immediately rejoice, and his merit will double. By this cause and condition, the place where he is born will forever leave behind the form of defiled desire and womb-birth; he will abide purely within a fresh, wondrous jeweled lotus, spontaneously born by transformation, fully endowed with the six spiritual penetrations, his radiance blazing brightly. Amitābha Buddha is accompanied by śrāvakas, a Tathāgata, Arhat, Samyaksambuddha. His country is named Qingtai, the dwelling of a sacred king. Its city is ten thousand yojanas in length and breadth, filled with the kṣatriya clan. The father of Amitābha Buddha was named Moon-Above, a wheel-turning king (*cakravartin*); his mother was named Exquisite and Wondrous Countenance; his son was named Moon-Bright; the disciple who served him was named Vimalakīrti; the disciple of wisdom was named Bhadraprabhā; the disciple of diligent effort in psychic powers was named Mahāvikurvaṇa. At that time the demon king was named Invincible; there was a Devadatta named Tranquil."' Furthermore, the *Amitāyur-dhyāna-sūtra* says: 'The Buddha addressed Maitreya: "Even if the trichiliocosm were ablaze with fierce fire, for the sake of reciting the name of Amitābha Buddha, one must pass straight through it without considering it difficult."'
1.34
Furthermore, the *Amitābha Buddha Sūtra* says: 'The Buddha told the assembly of bhikṣus: "This prince of King Ajātaśatru and the five hundred sons of elders will, after countless kalpas, all become buddhas, just like Amitābha Buddha." The Buddha said: "Ever since this prince of King Ajātaśatru and the five hundred sons of elders took their stand on the bodhisattva path for immeasurable kalpas, they have each made offerings to forty billion buddhas; now they have come again to make offerings to me. The prince of King Ajātaśatru, the five hundred sons of elders, and the rest were all disciples of mine in a previous life at the time of Kāśyapa Buddha; now they have all gathered again and met together."'
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Conditions for Mindfulness of Maitreya Buddha, Number Five
1.36
As the *Sūtra on the Fundamental Vows Inquired by Maitreya Bodhisattva* says: 'Ānanda said to the Buddha: "Maitreya has attained the endurance of dharmas (*dharmakṣānti*) for such a long time; why does he not swiftly attain the unexcelled, correct, and true path and achieve supreme correct awakening?" The Buddha told Ānanda: "A bodhisattva does not realize correct awakening on account of four matters. What are the four? First, purifying the realm; second, protecting the realm; third, purifying all; fourth, protecting all. These are the four matters. When Maitreya originally sought buddhahood, he did not realize buddhahood because of these four matters." The Buddha told Ānanda: "When I originally sought buddhahood, I also had these four. However, Maitreya brought forth the intention thirty-two kalpas before me, and only after him did I bring forth the intention for the path. In this Bhadrakalpa, through great diligence I surpassed nine kalpas, attaining the unexcelled, correct, and true path and achieving supreme correct awakening." The Buddha told Ānanda: "I achieved supreme correct awakening through ten matters. What are the ten? First, of everything one possesses, there is nothing begrudged; second, wives and concubines; third, sons and daughters; fourth, head and eyes; fifth, hands and feet; sixth, countries and lands; seventh, precious treasures and wealth; eighth, marrow and brain; ninth, blood and flesh; tenth, not begrudging bodily life. Through these ten matters I swiftly attained the Buddha path."'
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Question: Ordinary beings, whether monastic or lay, whose bodies dwell in the desire realm—what wholesome karma do they practice to obtain rebirth in Tuṣita Heaven within the same realm? Answer: As the *Sūtra on the Unprecedented* says: 'Lower-grade ten wholesome actions refers to a single thought-moment; middle-grade ten wholesome actions refers to the duration of a meal; upper-grade ten wholesome actions refers to from morning until noon. If during this time one's mind contemplates the ten wholesome actions and halts the ten unwholesome actions, one will also attain rebirth.' Therefore, when a jackal kept the ten wholesome actions in mind and did not eat for seven days, it was born in Tuṣita Heaven. Furthermore, the *Sūtra on the Rebirth Above* says: 'After my nirvāṇa, if the fourfold assembly and the eight classes of beings wish to be born in the fourth heaven, they should, from the first day to the seventh day, fasten their mindfulness upon that heaven, uphold the Buddha's monastic precepts, contemplate the ten wholesome actions, and practice the ten wholesome paths. With this merit, they should dedicate it with the vow to be born before Maitreya Buddha, and following their mindfulness, they will attain rebirth.' (The statement 'seven days' is also stated in terms of the proximate; if even that induces [birth in] that heaven, how much more so an entire lifetime without failing to achieve it!)
1.38
Furthermore, the Shangsheng jing says: "If anyone pays homage and reveres Maitreya Buddha, they will eliminate the offenses of saṃsāra for ten billion kalpas, and even in future ages beneath the Dragon Flower Tree, they will also behold the Buddha." It also says: "After my parinirvāṇa, if members of the four assemblies and eight classes hear his name and prostrate themselves, at the end of their lives they will be reborn in the Tuṣita Heaven. If men or women violate the prohibitive precepts and commit various evil deeds, upon hearing this bodhisattva's name of Great Compassion, if they cast the five parts of their body to the ground and repent with a sincere heart, all evil karma will quickly become pure. If anyone takes refuge in Maitreya Bodhisattva, know that this person will attain non-retrogression. When Maitreya becomes a Buddha and they behold the Buddha's radiance, they will immediately receive vyākaraṇa." Furthermore, the Shangsheng jing says: "After the Buddha's parinirvāṇa, if anyone diligently cultivates various merits, keeps their deportment unbroken, sweeps stupas, plasters the ground, makes offerings of flowers and incense, practices various samādhis, and recites the scriptures—such people as these, even if they have not severed defilements, are as though they have attained the six superknowledges. They should focus their mindfulness, mindful of the Buddha's form and calling Maitreya's name. If for even a single thought-moment they observe the eight precept fast and cultivate pure deeds, at the end of their lives they will immediately be reborn into the lotus pedestal in Tuṣita Heaven. At that time, they will behold the light of the Buddha's white ūrṇā mark, surpassing the offenses of birth and death for nine billion kalpas. In accordance with their past conditions, he will preach the sublime Dharma for them, causing them to attain non-retrogression." Furthermore, the Zengyi jing says: "Sentient beings who commit evil with the three karmas, if they remember the merits of the Tathāgata at the verge of death, will certainly escape the destinations of the evil paths and attain rebirth in heaven. Even if one is a person of extreme evil, because of buddhānusmṛti, one will also attain rebirth in heaven." Furthermore, the Daji jing says: "If one cultivates loving-kindness, when one is about to give up life, one will see the Buddhas of the ten directions rubbing the crown of their head with their hands. Because of being touched by their hands, one's mind will be at peace and joyous, and one will promptly attain rebirth in a pure Buddha land." Furthermore, the Puxian guan jing says: "If someone during the six periods of day and night pays homage to the Buddhas of the ten directions, recites the Mahāyāna scriptures, and contemplates the primary truth of the profound empty phenomena, in the span of a finger-snap they will eliminate the offenses of saṃsāra of one hundred trillion nayutas of Ganges sands of kalpas. One who practices this method is truly a son of the Buddha, born from all Buddhas. All Buddhas and bodhisattvas of the ten directions are their upādhyāyas. This is called possessing the complete bodhisattva precepts; naturally accomplished without requiring a karmavācanā ceremony, they are worthy of receiving the offerings of all humans and devas." Furthermore, the Fahua jing says: "If someone upholds, reads, recites, properly recollects, and understands its meanings, when this person's life ends, a thousand Buddhas will extend their hands to keep them from fear and prevent them from falling into the evil paths. They will immediately go to the presence of Maitreya Bodhisattva in Tuṣita Heaven. Maitreya Bodhisattva possesses the thirty-two marks, is surrounded by a multitude of great bodhisattvas, and has hundreds of thousands of tens of millions of celestial maidens as retinue, and one is born among them." Having such merits and benefits as these, wise persons should single-mindedly copy it themselves, or have others copy it, uphold, read, recite, properly recollect, and practice in accordance with what is spoken. Furthermore, the Zhidu lun says: "If a good son can practice this deep Prajñāpāramitā, know that this person comes from the human realm, or comes from Tuṣita Heaven. Why is this? In the three evil paths, because sins and suffering are many, one cannot practice deep Prajñā. As for the heavens of the desire realm, because they are attached to the pure and sublime five desires, their minds are wild and deluded, so they cannot practice it. The devas of the form realm and the like are deeply attached to the taste of meditative concentration (dhyāna), so they cannot practice it. The devas of the formless realm have no form, so they cannot practice it. Because in Tuṣita Heaven there is always a bodhisattva who will succeed [to Buddhahood] in one lifetime, the devas therein constantly hear Prajñā expounded; though the five desires are many, the power of the Dharma excels. For this reason, these two places are said to be superior. If one comes from other Buddha lands to be born here, this is even more superior."
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Furthermore, the Chutai jing records the verses the Buddha spoke to Maitreya:
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"The people of your three assemblies / Are those I have previously transformed: / Nine billion six hundred million people / Who received my five precepts; / Next are those of the three refuges, / Numbering nine billion two hundred million; / Those who uttered 'Namo Buddha' once / Will all attain the Buddha Way."
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Furthermore, the Chuchu jing says: "The Buddha said: There are four causes and conditions why Maitreya does not descend: first, there is a time when the blessings correspond to that [heavenly] realm; second, the people of this realm are crude and none can receive the scriptures; third, his merits are not yet fulfilled; fourth, in the world there are still those who can preach the scriptures; therefore, Maitreya does not descend. When he is to descend, there will remain fifty billion seven hundred sixty million years. At Maitreya's time, people's eyes will all see four thousand li, owing to their fundamental ten kinds of causal virtues: first, not blocking others' clear sight; second, not harming others' eyes; third, not covering others' eyes; fourth, not concealing others' goodness; fifth, not watching killing; sixth, not watching stealing; seventh, not watching sexual misconduct; eighth, not watching private secrets and others' faults; ninth, not watching various evil deeds; tenth, lighting lamps in Buddhist monasteries."
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- 諸經要集 — Classical Chinese