無量壽經義記卷下 1

English (machine translation) 1

Language: English

1.1

[…] up to the seven jewels […] combining to form the body of the pond. This body of the pond also […] Second, it explains the body of the pond, being combined and formed from the seven jewels. Third, it explains the body of the pond […] in which it discriminates and clarifies the explanation of dharma characteristics: formerly emptiness, impermanence, the ten powers, the four fear[lessnesses …] The tenth subdivision, from "Above the banks of that pond" through "completely covering the water." This […] "Those bodhisattvas and assemblies of śrāvakas": this is the third section within the Section on Persuasion and Explanation, explaining that in the Land of Immeasurable Life there is purely Mahāyāna study, without the distinctions of the three vehicles. Within this chapter, the meaning is again explained in six subdivisions.

1.2

The first subdivision is from "If they enter the jeweled pond, and wish for the water to submerge their feet" through "so clear as to seem formless." This explains that bodhisattvas and śrāvakas possess great supernormal powers, indulging their desires and following their wishes in the jeweled pond. Wishing for the water to submerge the feet, and the water immediately submerging the feet, this also uses physical events to express internal meaning. The jeweled pond as a whole illustrates the doctrinal principles of the Buddhas of the three times. It explains that the water can wash away dust and dirt, illustrating that the teaching can generate understanding, and understanding can eradicate delusions. Within a person's physical body, the feet are the lowest; among the multitude of delusions, the afflictions abandoned by seeing the truth are the lowest down. Here it explains that from the first bhūmi upwards to the third bhūmi, all afflictions abandoned by seeing the truth are eradicated, just as the water submerges the feet. "Wishing it to reach the knees": from the fourth bhūmi [to] the sixth bhūmi, the nine grades of afflictions abandoned by cultivation are completely severed, just as the water submerges the knees. "Wishing it to reach the waist": this explains that bodhisattvas of the seventh bhūmi sever love for the Buddha's merit, hovering between the two gates, just as the water reaches midway up the waist. "Wishing it to reach the neck, and the water immediately reaches the neck": this explains that from the eighth bhūmi upwards to the ninth bhūmi, they enter into the quiescence of non-arising and their illumination increases thought-moment by thought-moment, severing completely the obstructing afflictions as numerous as the sands of the Ganges, with only one subtle grade of ignorance remaining, just as the water submerges up to the neck, leaving only the head. "Wishing it to pour over the body": this explains that on the single Dharmameghā bhūmi, ignorance is eradicated completely, just as the water completely bathes the body cleanly. "Wishing it to return to its original state": this refers to resting one's transformations and returning to the source; hence it says "return to its original state." "Harmonizing cold and warmth": this harmonizes the three unwholesome roots of greed, hatred, and delusion in sentient beings, which cause sentient beings suffering. "Opening the spirit and delighting the body": this means expounding the Dharma according to faculties, suiting the inclinations of beings. "So clear as to seem formless": the myriad delusions are entirely exhausted, with no further entanglements or hindrances, just like empty space having no difference of form.

1.3

The second subdivision is from "The jeweled sand shines through clearly" through "named Sukhāvatī." This explains that when bodhisattvas and śrāvakas wish according to their desires to hear the exquisite sounds of the jeweled pond discriminating and clarifying the dharma characteristics, it spontaneously responds accordingly. "The jeweled sand shines through clearly": this is an illustration of the diamond-like final mind of the mahāsattvas: their illumination of principle being pervasive, they are on a par with the Buddhas; hence it says that there is nothing deep that is not illuminated. "Ripples and swirling currents": this refers to entering saṃsāra to guide beings according to need. "Mutually pouring into each other": this refers to progressively transforming lesser-practicing bodhisattvas so as to make them advance. "Neither slow nor rapid": this refers to verbal teachings guiding beings from the small to the great without speaking rashly. "Waves surging immeasurably": this refers to responding and transforming without fixed direction, expounding the various dharmas. "Sometimes hearing the sound of the Buddha": this praises the Buddha Jewel. "Sometimes hearing the sound of the Dharma": this praises the Dharma Jewel. "Sometimes hearing the sound of the Saṅgha": this praises the Saṅgha Jewel. "Sometimes hearing the sound of quiescence": this praises nirvāṇa's freedom from entanglement as quiescence. "The sound of non-self": there is no self within the twenty-five states of existence. "The sound of great loving-kindness and compassion": loving-kindness desires to bestow happiness, and compassion plucks out suffering. "The sound of non-action": within the unconditioned principle, there is no conditioned arising or action.

1.4

The third subdivision is from "Ānanda, all those who are reborn in that Buddha Land" through "the path of nirvāṇa." It explains that the worthy and noble ones of that land naturally receive their karmic fruition: whatever they need, vessels of the seven precious gems appear abundantly before them. "Although there is this food, in truth no one eats it": this explains that when the hundred flavors of food appear before the worthy and noble ones in response [to their wishes], although they do not taste the flavors, merely by seeing the color and smelling the fragrance they are spontaneously full and satisfied, their bodies and minds joyful and at ease. This is called noble food; because it does not involve sweet juices or wet nourishment, it is said that they do not eat.

1.5

The fourth subdivision is from "All those śrāvakas and bodhisattvas" through "bodies of the limitless." This explains that there is purely Mahāyāna study, without the distinctions of the three vehicles. "Attaining the same single class": this explains that śrāvakas, bodhisattvas, and gods and humans—these three types of mahāsattvas—are lofty and bright in wisdom, identically practicing the Mahāyāna, with the myriad wholesome deeds returning to the same goal, without any divergent destinies; hence it says "the same class." "Their physical appearances have no divergent features": they identically possess purple-gold complexions and the thirty-two marks, their major marks and minor signs being equal and their heights being uniform. "Names of gods and humans are used in conformity with other regions": identically cultivating the Mahāyāna, they have no three distinct types; because of conforming to the Sahā world, they are given the names of gods and humans. Though the names are three, they identically practice the One Vehicle. "Neither gods nor humans": their features and faculties are upright, subtle, and extraordinary, not of the categories of gods or humans. "All receive bodies of spontaneous emptiness and nothingness": this explains that these bodies are ethereal and subtle, illuminated from inside to outside like light or shadow. "Bodies of the limitless": their bodies are immeasurably large, and their lifespans are also long.

1.6

The fifth subdivision is from "Just as an impoverished beggar in the mundane world" through "hundreds of thousands of myriads of koṭis of incalculable times." It explains that the mahāsattvas of the Western Direction have upright features without peer in the world. Even when compared with monarchs in this world up to the Heaven of Paranirmitavaśavartin, the sixth heaven, by hundreds of thousands of myriads of koṭis of times, they do not match even one part. Thus we know that it is due to vast kalpas long in the past that they now obtain this wondrous and superior karmic fruition.

1.7

The sixth subdivision is from "In the Land of Immeasurable Life, the clothing, food, and drink of all those gods and humans" through the end of the fascicle. It explains the karmic fruition experienced by the gods and humans of that land: the seven precious treasures are spontaneously enjoyed according to their wishes, in no way different from the karmic fruition attained by all the bodhisattvas. This concludes the summary of the karmic fruition of the Pure Land section, answering to the vow to embrace gods and humans among the forty-eight vows above.

1.8

The Buddha said to Ānanda, "If there are sentient beings who are born in that land": this is the third section within the primary explanation, the Section on Praise and Exhortation to Cultivation. The previous chapter had already explained that Buddha's causes and fruits of long lifespan. Those of sharp faculties received understanding, but people of dull faculties were still unable to comprehend. For this reason, the Buddhas of the ten directions harmonize their responses, praising that Buddha's long lifespan, the purity of his land, and the exquisite bliss of his gods and humans in accordance with beings' capacities, exhorting and guiding those of dull faculties to diligently cultivate the wondrous cause to seize the wondrous fruit. Within the Section on Exhortation to Cultivation, there are ten exhortations to cultivation that clarify the meaning. The first exhortation first praises that Buddha, and then [describes how] the three classes of sentient beings in this world vow to be born in that land. The second exhortation explains that the bodhisattvas of the ten directions proceed to the Western Direction, praise and receive the wondrous Dharma, and circulate it in the ten directions. The third exhortation explains that Avalokiteśvara will succeed in one lifetime next to the Buddha's place, no different from Amitāyus. The fourth exhortation explains Amitāyus Buddha's salvation, expounding the Dharma for sentient beings. The fifth exhortation broadly explains that sentient beings have gains and losses. The sixth exhortation explains selection and interpretation. The seventh exhortation explains breaking the pure precepts. The eighth exhortation explains sincere exhortation. The ninth exhortation explains broadly revealing lands. The tenth exhortation explains understanding the precepts.

1.9

The first exhortation: from "If there are sentient beings who are born in that land": sentient beings of this land, having planted causes long ago, generate the intention [for awakening]; when the cause for rebirth is obtained, faith is foremost and the five faculties are already established. Within the avaivartika position, the emptiness of nominal designation is accomplished, and they are people of the samyaktva-niyata-rāśi, which corresponds to the earlier vow among the forty-eight vows: "If, when I attain Buddhahood, the gods and humans in my land should not all dwell in the samyaktva-niyata-rāśi..." "For what reason?": in explaining why they dwell in the samyaktva-niyata-rāśi, it is because their cultivation of causes is true and correct that they enter the samyaktva-niyata-rāśi.

1.10

"Without any mithyātva-niyata-rāśi": that land is pure and without wrong views, committing the five heinous crimes, or slandering the vaipulya sūtras. "And aniyata-rāśi": within correct practice, they do not regress into wrong practices. "The Tathāgatas, Buddhas as numerous as the sands of the Ganges in the ten directions, all praise Amitāyus Buddha together": this explains why Amitāyus Buddha requires this praise—it is for the sake of the sentiments of the times, to cause them to generate yearning, and through reaching that state of sentiment to cultivate the causes and seize the fruit. "Awe-inspiring supernormal power and merit": "awe-inspiring" points to the outer virtue; "supernormal" points to the inner virtue. The outer coverage of holy wisdom is "awe-inspiring"; secretly coming to benefit our internal understanding is "supernormal." "Merit": through practicing effort and advancing, they obtain this goodness; hence it is called "merit." "All sentient beings who hear his name, rejoice with faith, even for a single thought-moment": sentient beings, hearing praise of that land's purity and exquisite bliss, all generate the utmost mind, uninterrupted thought-moment by thought-moment, vowing to be born in that land.

1.11

"With the utmost mind dedicating [merit] and vowing to be born in that land": if we speak exclusively of the essence of the wholesome, the wholesome has habitual causes that produce one another; naturally sensing the fruit, there is again no dedication. If we consider karmic fruition, it is again bound by the physical body and wealth; there is again no meaning of dedication. How can there be the meaning of dedication? It is by dedicating and bestowing the karmic fruition I have obtained to all sentient beings. Through the merit of dedicating and bestowing, wholesome deeds arise in me. The wholesome having increased, the bound karmic fruition is then severed. The coarse karmic fruition having been severed, one receives a subtle and exquisite body. Turning the coarse to make the subtle: hence it is called dedication (parīṇāmanā). "Dwelling in non-retrogression": with the mind of dedication as the cause, they ultimately attain non-retrogression as the fruit. "Those who vow to be born in that land are of three classes in all": below, it explains that among the gods and people of the ten directions, there are those who generate the mind and resolve uprightly, vowing to be born in that land; for those who wish to be born there, there are three classes in all. Among the people of the three classes, the upper, middle, and lower three grades are distinct. Although this sūtra text only briefly discriminates the three grades, the meaning contains nine. Now, relying on the Sūtra on the Contemplation of Immeasurable Life, we broadly explain the three classes divided into nine grades; the Buddha's own explanation is clear and distinct. "Those of the upper class": among all people born there, there are nine grades. Those of upper-grade rebirth generate three types of mind and immediately attain rebirth. What are the three? The first is the sincere mind; the second is the deep mind; the third is the mind of dedication and making vows. Possessing these three minds, they will surely be born in that land. "Leaving home, abandoning desire, and becoming a śramaṇa, generating the bodhicitta": this refers to persons of the upper grade. Vowing to be born in that land, they abandon desire, leave home, generate the bodhicitta, cultivate loving-kindness without killing, fully observe the moral precepts, recite the Mahāyāna vaipulya scriptures, practice the six recollections, and make vows for rebirth. Possessing this merit, for one day to seven days, they are energetic and courageous, without rest day or night. Amitābha Buddha, together with Avalokiteśvara, Mahāsthāmaprāpta, countless apparitional Buddhas, hundreds of thousands of monks, and the great assemblies of gods, all riding on seven-jeweled palaces—with Avalokiteśvara holding a diamond dais, together with Mahāsthāmaprāpta—arrive before this person. Amitābha Buddha releases great light shining on the person's body and, extending his hand along with the bodhisattvas, welcomes them, praising the practitioner and encouraging their mind. Having seen this, the practitioner leaps for joy, seeing their own body riding the diamond dais, following after the Buddha, and in the space of a finger-snap they are reborn in that land. They behold that Buddha's body and the bodhisattvas fully endowed with all the marks, expounding the wondrous Dharma in the grove of light. Having heard it, they immediately awaken to the anutpattika-dharma-kṣānti, travel throughout the ten directions to make offerings to all Buddhas, successively receive prophecies before all the Buddhas, return to their native land, and attain hundreds of thousands of immeasurable dhāraṇī doors. Such is called a person of the upper grade.

1.12

“Exclusively concentrating on mindfulness of Amitāyus” refers to a person of the middle tier of the highest class who aspires to be reborn in that land. Such a person does not necessarily uphold, read, and recite the vaipulya scriptures, but well understands their meaning and drift, and regarding the ultimate truth their mind is not alarmed or shaken. Deeply believing in cause and effect, they do not slander the Mahāyāna. Dedicating these merits, they vow to be reborn in that land. When their life draws to a close, Amitābha, together with Avalokiteśvara, Mahāsthāmaprāpta, and an immeasurable assembly, holding a purple-gold dais, all appear before this person and praise them, saying: “Son of the Dharma, because you practice the Mahāyāna and understand the ultimate truth, I have now come to welcome and escort you!” Together with a thousand transformation-buddhas, they extend their hands at the same moment. The practitioner sees himself seated upon the purple-gold dais, joining his palms and praising the buddhas. In as little as a single thought-moment, he is straightaway reborn in the seven-jewelled pond of that land. After one night, the jewelled lotus flower finally opens. The practitioner's body takes on the color of purple-burnished gold, and beneath his feet is a seven-jewelled lotus flower. The Buddha and bodhisattvas simultaneously emit light illuminating his body, and the practitioner's eyes open in clarity. By virtue of his previous habituation, he is able to hear various sounds that expound exclusively the profoundly deep ultimate truth. The practitioner then descends from the golden dais, bows to the Buddha, joins his palms, and praises the Bhagavat. After seven days, he attains the non-retrograde stage, and is immediately able to fly to the ten directions to make offerings to the buddhas. In the presence of the buddhas he cultivates various samādhis; after one minor kalpa he attains the anutpattika-dharma-kṣānti and receives a prediction directly before him. This is called a person of the middle tier of the highest class.

1.13

“Cultivating all merits and aspiring to be reborn in that land” refers to a person of the lowest tier of the highest class who aspires to be reborn in that land. This person also believes in cause and effect and does not slander the Mahāyāna; they merely generate the resolve for the unexcelled enlightenment. Dedicating these merits, they vow to be reborn in that land. When the practitioner is on the verge of death, Amitābha and Avalokiteśvara and Mahāsthāmaprāpta, together with the bodhisattvas, holding a golden lotus flower, manifest five hundred transformation-buddhas to come and welcome this practitioner. The five hundred transformation-buddhas extend their hands at the same moment and praise him, saying: “Son of the Dharma, you are now pure and have generated the resolve for the unexcelled enlightenment; we have come to welcome you!” The practitioner then sees himself seated on the lotus flower. Once seated, the flower closes, and following behind the Buddha he is reborn in that land within the seven-jewelled pond. After one day and one night, the lotus flower opens. Within seven days, he gets to see the Buddha; though he sees the Buddha's body, his mind is not yet completely clear regarding the various marks and signs. Only after three times seven days does he see clearly. Hearing [the Dharma], he goes everywhere to the ten directions to make offerings to the buddhas, and before the buddhas he hears profoundly deep Dharmas. After three minor kalpas he attains the hundred doors of illumination of the Dharmas and dwells in the Joyous Bhūmi. This is called a person of the lowest tier of the highest class. The text from “when such sentient beings' lives draw to a close” to the end of the highest class comprehensively sets forth these three tiers of persons, who follow the Buddha to dwell there, spontaneously taking apparitional birth.

1.14

“As for the middle class,” there are also persons of the upper, middle, and lower tiers. “Although unable to go forth as a śramaṇa and greatly cultivate merit” refers to a householder of the upper tier of the middle class who aspires to be reborn in that land. They uphold the five precepts, the eight precepts, and the rules of the fast, without committing the five heinous crimes or having various faults. Dedicating these wholesome roots, they vow to be reborn in the Western Sukhavatī realm. When their life draws to a close, Amitābha, surrounded by an assembly of monks, emits golden light and comes before that person, expounding suffering, emptiness, impermanence, and non-self, and praising how leaving the home life frees one from all suffering. Upon seeing this, that person is filled with great joy. They see themselves seated on a lotus dais, kneeling on both knees with joined palms to pay homage to the Buddha. In the time it takes to raise one's head, they immediately attain rebirth in that land. The lotus flower soon opens, and hearing various sounds praising the four noble truths, they straightaway attain the arhat path, endowed with the three knowledges, the six supernormal knowledges, and the eight liberations. This is called a person of the upper tier of the middle class.

1.15

“Exclusively concentrating on mindfulness of Amitāyus” refers to a person of the middle tier of the middle class who aspires to be reborn in that land. This explains that if this practitioner upholds the eight precepts and the fast for one day and one night, or upholds the novice precepts for one day and one night, as well as the full precepts, with unblemished deportment, and dedicates these merits aspiring to be reborn in the realm of Sukhāvatī, perfumed and cultivated by the fragrance of the precepts, then when this practitioner is on the verge of death, they see Amitābha and his retinue emitting golden light and holding a seven-jewelled lotus flower as they arrive before that person. The practitioner himself sees a voice in the sky praising him, saying: “Good man, a good person like you who accords with the teachings of all buddhas of the three periods of time—I have come to welcome you!” The practitioner then sees his own body seated within the lotus flower. The lotus flower then closes, and he is born in the West within a jewelled pond. After seven days, the lotus flower opens. Once the flower has opened, he opens his eyes, joins his palms, and praises the Bhagavat. Hearing the Dharma, he is filled with joy and attains the stage of a srotāpanna; after half a kalpa, he completes the arhat path. This is a person of the middle tier of the middle class.

1.16

“To some extent cultivating goodness and upholding the precepts and fasts, down to scattering flowers and burning incense” refers to a person of the lower tier of the middle class who aspires to be reborn in that land. This explains that this practitioner is filial to their parents and practices mundane benevolence and goodness. When this person is on the verge of death, they encounter a good friend who extensively expounds to them the marvelous bliss of Amitābha's land, and also expounds for them Bhikṣu Dharmākara's forty-eight vows. Having heard this matter, their life immediately comes to an end; as swiftly as a person bends or stretches their arm, they are straightaway reborn in the Western Sukhāvatī realm. After seven days they encounter Avalokiteśvara and Mahāsthāmaprāpta; hearing the Dharma, they are filled with joy, and after one minor kalpa they accomplish the arhat path. This is called a person of the lower tier of the middle class. The text from “dedicating this, aspiring to be reborn in that land” down to “in order, just like the highest class” generally explains how the three tiers of persons of the middle class aspire to be reborn in the West, and that Buddha together with his great assembly comes to welcome them.

1.17

The Buddha told Ānanda that the lowest class also has persons of the upper, middle, and lower tiers. “Supposing they are unable to perform all kinds of merit, they should generate the resolve for unexcelled bodhi” explains a person of the lowest class aspiring to be reborn in that land. They may commit various evil karmas, but although they do not slander the vaipulya scriptures, such foolish persons create much evil conduct without shame or remorse. When their life is about to end, they encounter a good friend who praises for them the titles and names of the twelve divisions of the Mahāyāna scriptures. Because they get to hear the names of such scriptures, heavy sins of a thousand kalpas are eliminated. The wise person further instructs them to join their palms, cross their hands, and recite the name “Namo Amitābha Buddha”; this eliminates sins of birth and death spanning fifty billion kalpas. At that time, that Buddha dispatches a transformation-buddha, a transformation-Avalokiteśvara, and a transformation-Mahāsthāmaprāpta, who arrive before the practitioner and praise him, saying: “Good man, because you recited the Buddha's name, all your sins are extinguished; I have come to welcome you!” Having spoken these words, the practitioner sees the radiance of the transformation-buddha fill his room. Having seen it, he is filled with joy and thereupon his life ends. Mounting a jewelled flower, he follows behind the transformation-buddha and is born in the seven-jewelled pond. After seven times seven days, the lotus flower opens. When the flower opens, Avalokiteśvara emits great light and stands before that person, expounding the profoundly deep twelve divisions of scriptures for him. Hearing this, he believes and understands, and generates the resolve for the unexcelled enlightenment. After ten minor kalpas, he is endowed with the hundred doors of illumination of the Dharmas and enters the first bhūmi. This is a person of the upper tier of the lowest class.

1.18

“Exclusively concentrating the mind, even down to ten thoughts, being mindful of Amitāyus” refers to a person of the middle tier of the lowest class. This explains that this practitioner may transgress the five precepts, the eight precepts, or the full precepts. Such a foolish person steals property belonging to the Saṅgha, steals property belonging to the present assembly of monks, or preaches the Dharma with an impure mind without shame or remorse, adorning themselves with various sins. Such a sinner, on account of evil karmas, is bound to fall into hell. When their life is about to end, all the fires of hell arrive at the same time. They encounter a good friend who expounds for them the majestic virtue of Amitābha's ten powers, extensively explaining that Buddha's radiant spiritual power, and also praising morality, concentration, wisdom, liberation, and the knowledge and vision of liberation. Upon hearing this, this person has sins of birth and death spanning eight billion kalpas eliminated. The raging fires of hell turn into a cool breeze, blowing various heavenly flowers upon which transformation-buddhas and bodhisattvas are seated, welcoming this person. In as little as a single thought-moment, they straightaway attain rebirth in the seven-jewelled pond. Dwelling within the lotus flower, only after six kalpas does the lotus flower open. Avalokiteśvara and Mahāsthāmaprāpta comfort that person with brahmā sounds and expound the profoundly deep Mahāyāna scriptures for them. Having heard this Dharma, they immediately generate the resolve for the unexcelled enlightenment. This is a person of the middle tier of the lowest class.

1.19

“If they hear the profound Dharma, rejoice with faith and delight, and give rise to no doubts” refers to a person of the lowest tier of the lowest class who aspires to be reborn in that land. This explains that this practitioner previously committed unwholesome karma—the five heinous crimes and the ten unwholesome acts—possessing every kind of unwholesomeness. They are bound to fall into evil destinies, undergoing boundless suffering through many kalpas. When such an evil person's life is about to end, they encounter a good friend who consoles them in various ways, expounding the marvelous Dharma and teaching them to be mindful of the Buddha. The practitioner, pressed by suffering, has no leisure to be mindful of the Buddha. The good friend says to him: “If you cannot be mindful silently, simply raise your voice and recite 'Amitāyus'!” With such a sincere mind, keeping the voice uninterrupted, they complete ten thoughts. In thought after thought, sins of birth and death spanning eight billion kalpas are eliminated. After their life ends, they see a golden lotus flower like the disk of the sun standing before them; in as little as a single thought-moment, they immediately attain rebirth in the Sukhāvatī realm. Remaining within the lotus flower for a full twelve great kalpas, the lotus flower finally opens. Avalokiteśvara and Mahāsthāmaprāpta, with voices of great compassion, extensively expound the Dharma of true reality and the Dharma of extinguishing sins for that person. Having heard it, the practitioner rejoices and immediately generates the resolve for unexcelled bodhi. This is called a person of the lowest tier of the lowest class. “Not giving rise to doubt, even down to a single thought” explains that in a single thought-moment, the mind is settled, clear, and does not harbor doubts. If one harbors doubts, [wondering whether] the white curl between Amitāyus's brows, coiling like five Sumeru mountains—if one gives rise to a doubting mind saying: “Does this white curl really exist like five Sumerus, or is it non-existent?”—giving rise to such a thought, one falls into the Borderland of Doubt. For twelve kalpas of diligent and painful repentance and walking the path, once the twelve kalpas are complete, one can leave the Borderland of Doubt and only then ascend to the non-retrograde stage. The text from “this person on the verge of death dreams of that Buddha” onward generally explains the three tiers of persons who aspire to be reborn in that land.

1.20

The second section is “Exhortation to Cultivation.” From “Amitāyus's majestic spiritual power is limitless” down to the verse praises, it explains that the bodhisattvas of the ten directions travel to the West to hear and receive the marvelous Dharma and propagate the correct teaching.

1.21

“None of the buddhas and tathāgatas fails to praise him” means that the reason all buddhas together praise that Buddha is precisely because they wish to guide ordinary beings and bodhisattvas, manifesting their common accord, so that they will journey to that land to hear and receive the sutras and Dharma, and proclaim what had not yet been heard.

1.22

“At that time the Bhagavat spoke verses, saying”: below this, there are thirty verses in total, all of which are Śākyamuni praising that Buddha's virtues. Broadly analyzing these verses, they are divided into four tiers to explain the meaning. The first consists of seven lines, which generally praise the bodhisattvas of the ten directions for offering flowers, incense, and music, aspiring to attain a pure land no different from the West. The second begins with “In response, the Immeasurable Honored One...”; below this are eight lines, explaining that that Buddha responds to their entreaty by expounding marvelous practices for them, so that they are certain to attain the pure fruition.

1.23

The third [section], from "The buddhas addressed the bodhisattvas" onward, consists of eight lines. It explains that the buddhas of the ten directions praise the bodhisattvas and cause them to cultivate the myriad practices and go draw near to that land. The fourth [section], from "Śrāvakas or bodhisattvas" down to the end of the verses, explains that the Buddha's wisdom is deep and vast, and cannot be fathomed by the two vehicles or the ten bhūmis. Within the first level, from "Buddha-lands of the eastern direction" onward, two verses explain that bodhisattvas [as numerous as] the sands of the Ganges go to that land. From "Each carrying celestial wondrous flowers" onward, two verses explain that the bodhisattvas bring wondrous flowers and music to make offerings to the Buddha. From "Fully comprehending supernormal knowledges and wisdom" onward, two verses praise the Buddha's wisdom as deep and vast, with none to equal it. "Seeing that adorned pure land"—this single verse explains that the bodhisattvas, seeing the pure land of the Western Direction, generate the aspiration wishing to attain a pure land just like it. Within the second level, from "Appropriately, the Honoured One of Immeasurable Life" onward, two verses explain that, wishing to expound the pure fruit, he first manifests a gentle smile and emits light. "The mahāsattva Avalokiteśvara"—this single verse explains that Avalokiteśvara presents a request in accordance with the capacity [of the audience]. "The brahmā sound like rolling thunder"—this single verse explains that Amitābha, about to expound the Dharma, first admonishes and enjoins them to have a mind of earnest reverence. From "Right beings coming from the ten directions" onward, four verses explain that the Tathāgata expounds for them how all myriad dharmas are like illusions and dreams; if one can deeply penetrate this principle, the pure land may immediately be attained. Within the third level, "The buddhas addressed the bodhisattvas"—these two verses encourage people to generate the aspiration to be reborn in that land, explaining that the buddhas of the ten directions cause the bodhisattvas all to receive prophecies and attain pure, wondrous lands. "The power of that Buddha's original vows"—this single verse explains that Amitāyus has the power of his past original vows, so that those who are reborn [there] attain benefit. From "Bodhisattvas give rise to supreme vows" onward, two verses encourage them to cultivate pure causes, whereby they will certainly obtain pure fruits, and the karmic fruition attained will not differ from the Western Direction. From "If people lack wholesome roots" onward, three verses explain that those who are skilled in cultivating causes are able to hear that wondrous Dharma, while those who do not cultivate causes are unable to hear this Dharma. The fourth level, from "Śrāvakas or bodhisattvas", encourages people not to force their reckoning of the Buddha's wisdom, explaining that śrāvakas and bodhisattvas cannot fathom the Buddha's wisdom, much less can ordinary beings fathom the Buddha's wisdom. Below, [the text] has already [compared] the wisdom of a blind person to that of a śrāvaka. From "The ocean of the Tathāgata's wisdom is deep, vast, and bottomless", four verses praise the Buddha's wisdom as difficult to measure and his lifespan as difficult to discern. Not only is his lifespan difficult to discern, but a buddha's appearance in the world is also difficult to encounter. Not only is a buddha's appearance in the world difficult to encounter, but encountering a buddha and giving rise to faith is also difficult. If one has wisdom, giving rise to faith is easy; if one lacks wisdom, it is difficult.

1.24

The third [section], encouraging practice, runs from "The Buddha told Ānanda, 'The bodhisattvas of that land...'" down to "...manifesting similarity to those of my land." It explains that Avalokiteśvara and others have reached the level of the ten bhūmis, will succeed to the place of a buddha in one lifetime, and are skilled in coming and going to receive and guide sentient beings. "Except by their original vows for the sake of sentient beings" explains that Avalokiteśvara previously formed karmic connections with the sentient beings of the Sahā [world] and is destined to return and take birth in response [to their needs]. However, this bodhisattva originally has no form, but manifests a body in response to beings. Now, setting aside the body that responds to beings, it therefore says, "except only by original vows". Adorning themselves with the merit of great vows, they use physical forms to transform sentient beings and cause them to escape the myriad sufferings of the three realms. What are the four? First, causing those not yet liberated to be liberated; second, causing those not yet crossed over to cross over; third, causing those not yet at peace to be at peace; fourth, causing those who have not yet attained nirvāṇa to attain nirvāṇa. "There are two bodhisattvas who are most venerable and foremost": one is Avalokiteśvara, and the second is Mahāsthāmaprāpta. These two bodhisattvas have high and far-reaching virtuous practices and are next in succession to the place of a buddha; hence they are called "foremost". "These two bodhisattvas, ending their lives [here], were transformed and born in that land" explains that Avalokiteśvara, abandoning this body, was born in the Western Direction to become a buddha. For this reason Śākyamuni praised them. These two bodhisattvas, relinquishing life, presently become buddhas, and the land they attain is purely clean, wondrous, and joyful. This explains that these mahāsattvas originally have no form, so what could they relinquish? It is solely to guide and lead the sentiments of the worldly that they manifest it. When their lives end, the assembly sees the two mahāsattvas relinquishing life to be born in that buddha[-land], wherefore their feelings of aspiration become profound and they all vow to be reborn in that land. "With wisdom perfected and fulfilled, deeply penetrating all dharmas, fully grasping their essentials and marvels" explains that sentient beings, having practiced the Path in that land for a long time, enter the wisdom of non-arising and equality; upon its perfection and fulfillment, they then ascend to the first bhūmi. "With unobstructed supernormal powers, equipped with the six supernormal knowledges" means that their flight is unfettered. "Whose faculties are clear and sharp": their spiritual wisdom is thoroughly penetrating, transcending without limitation; this is what is meant by "sharp". "Those of dull faculties achieve two kṣāntis": they achieve the kṣānti of faith and the kṣānti of pliancy. This explains that these persons, having abided in the lower thirty minds, having planted causes for a long time, diligently practicing the myriad practices, and having completed three asaṃkhyeya-kalpas, vow to be born in that land; passing through the two kṣāntis, they ascend to the level of the sixth bhūmi. Those of sharp faculties have completed their stay in the lower thirty minds, also diligently practicing the myriad practices for three asaṃkhyeya-kalpas; their emotional faculties are furthermore sharp, and they vow to be born in that land, immediately ascending to the rank of the eighth bhūmi and attaining the anutpattika-dharma-kṣānti, also having passed through the lower bhūmi ranks. From "The bodhisattvas of that land, upholding the Buddha's awe-inspiring spiritual power" down to "returning to their original land", it explains that the supernormal knowledges attained by the bodhisattvas are swift; when they wish to go to the ten directions to make offerings to the buddhas, they do not bring incense and flowers to those buddha-lands, but upon a single thought they obtain [them] and make offerings according to their wish.

1.25

Fourth, exhortation to practice. From “Amitāyus expounded the wondrous Dharma to all the śrāvakas and bodhisattvas” onward: this clarifies that Amitābha broadly expounded the wondrous Dharma beneath the seven-jewelled trees. It praises the seven jewels as emitting five notes, and within these notes explaining the sounds of gong, shang, jue, zhi, and yu, as well as suffering, emptiness, impermanence, and non-self. Hearing these sounds, all awaken to the Path. From “all the bodhisattvas born in that Buddha Land” onward: this clarifies that the bodhisattvas inwardly possess inexhaustible dharmas and outwardly can freely expound the Dharma for others. In this passage there are three subsections clarifying the meaning. “Accord with wisdom”: this clarifies the three karmas of the bodhisattvas. Following the Buddha's wisdom, they practice bodily karma; following the Buddha's wisdom, they practice verbal karma; following the Buddha's wisdom, they practice mental karma—they practice by according with the Buddha's wisdom. “Without contrariety and without fault”: this clarifies that their bodily [karma] has no fault, their verbal [karma] has no fault, and their mental [karma] has no fault. “Regarding all things in that realm, they have no thought of ‘mine’”: below this, it praises the three wholesome roots. There are four clauses clarifying that at the eighth stage there is no desire of the mental bhūmi. Illuminating the principle of non-arising, they see nothing of a self that could be received, nothing of a self that could be grasped. Merged and signless, how could there be any desire that could be found? “No stained attachment in mind”: if internally there were afflictions, upon encountering sensory objects they would generate attachment. Since there are no afflictions internally, what could be stained externally? “Regarding going, coming, advancing, and retreating, their affections have no clinging”: internally they have no craving, and externally they can manifest apparitions as they wish. “At ease as they wish, with neither favoritism nor aversion”: where there is a stimulus, they respond without bias; not being for one person alone, it is said that they have neither favoritism nor aversion. “Free from that and this”: these four clauses clarify freedom from anger. “Without contention and without litigation”: the second clause. If it were a worldly stage, there could be dispute and litigation; but this clarifies that these bodhisattvas of the eighth bhūmi have minds attuned to the principle of non-arising and equality—how could any anger abide in their virtue? “Toward all sentient beings they attain a mind of great compassion and abundant benefit”: the third clause. It clarifies that the bodhisattvas' inner virtue is compassion that rescues suffering sentient beings, constantly practicing the mind of benefit, which clearly shows freedom from anger. “Gentle, subdued, and free from resentment”: the fourth clause. If sentient beings are stubborn and hard, they tame them with gentle speech and teach them to enter the correct path, without giving rise to anger either. “Free from hindrances, pure, and without weariness or indolence”: from here down clarifies freedom from ignorance. Being free from the hindrance of afflictions of the three realms, they attain a pure mind; and because their minds are vigorous and diligently exert themselves, they have no mind of weariness or indolence. “Equal mind”: a mind of equality. “Superior mind”: the mind of non-arising of the eighth bhūmi, seeking the higher bhūmis, hence called superior. “Profound mind”: entering the principle of non-arising and quiescence, advancing thought after thought, which constitutes the profound mind. “Concentrated mind”: remaining upon the object without distraction. “The mind that loves the Dharma, delights in the Dharma, and rejoices in the Dharma”: initially giving rise to the mind to contemplate the object is 'loving'; seeing that the object corresponds to the mind is 'delighting'; and being merged into a single characteristic without seeing any distinction is the 'mind that rejoices in the Dharma'. “Extinguishing all afflictions and abandoning the mind of evil destinies”: extinguishing the entanglements of afflictions of the three realms. “Completely perfecting all that bodhisattvas practice”: completely perfecting the practices of the ten bhūmis. “Attaining deep dhyāna concentrations”: not only understanding the four dhyānas, but thoroughly entering the four formless concentrations: the concentration of boundless space, of boundless consciousness, of nothingness, and of neither-perception-nor-non-perception. “All supernormal knowledges and bright wisdom”: the supernormal knowledges are the six supernormal knowledges, which are the fruition belonging to concentration; the clarities are the three clarities, and wisdom can make decisive determinations. “Directing their aspiration to the seven limbs of awakening”: this clarifies that the Small Vehicle practices the seven limbs of awakening from the stage of the sakṛdāgāmin to the arhat, completely severing the afflictions abandoned by cultivation; the bodhisattva practices the seven limbs of awakening from the fourth bhūmi to the seventh bhūmi, likewise completely severing the afflictions abandoned by cultivation; hence it is categorized as the seven limbs of awakening. What are the seven? First is the awakening-limb of dharma discrimination: discriminating among all dharmas and choosing the most supreme dharma. Second is the awakening-limb of vigor: in cultivation and contemplation, diligently examining day and night without ceasing. Third is the awakening-limb of joy: attaining correct contemplation in the mind, rejoicing immeasurably. Fourth is the awakening-limb of mindfulness: becoming increasingly luminous from thought to thought. Fifth is the awakening-limb of concentration: concentration is the fruition of mindfulness, with the mind conditioned upon the object without scattering. Sixth is the awakening-limb of pliancy: clarifying that experiencing bliss is completely tranquil. Seventh is the awakening-limb of equanimity: completely abandoning the coarse and subtle afflictions of the three realms. “The fleshly eye is clear and transparent”: herein there are five eyes in total. The first four eyes are established on the causal stage, while the last eye resides primarily on the Buddha stage. If one does not distinguish them into object and wisdom, it is simply the single wisdom eye. If not so, it is simply the single Dharma eye: the object is that which is illuminated, and wisdom is that which illuminates; based on their domains, four eyes are distinguished. Within the Dharma eye, three eyes are differentiated: that which faces form is called the [fleshly] eye and the divine eye. Form has the coarse and the subtle: the fleshly eye sees the coarse, while the divine eye sees the subtle. Among the fourteen kinds of form, only one dharma of form is coarse, hence it is seen by the fleshly eye; the remaining thirteen kinds of form are subtle, hence they belong to what is seen by the divine eye. The dharmas of conditioned arising do not exceed existence and non-existence: existence is form, belonging to what is seen by the fleshly eye; non-existence is the ultimate truth, the dharmakāya, and buddha-nature—this is subtle existence. Illuminating subtle existence and subtle non-existence is called the wisdom eye. Illuminating the four aggregates that are neither form nor mind, the mental concomitants, unconditioned dharmas, and conditioned and unconditioned practices—unlike the coarse perception of the fleshly eye and divine eye, and not reaching the subtlety of the wisdom eye, not being subsumed by these three eyes—it is instead subsumed under the name of the Dharma eye. The fleshly eye and divine eye receive their names based on the sense faculties; the Dharma eye establishes its designation based on the object; the wisdom eye establishes its title based on the essence of wisdom. What the four eyes cannot encompass—seeing form incompletely, even illuminating emptiness without fully exhausting it—to exhaust the source and fully fathom the nature is unique to the Buddha; hence the Buddha eye is added. “The fleshly eye is clear and transparent, with nothing not clearly perceived”: this clarifies that the fleshly eye sees only coarse form and does not reach subtle form. “The divine eye penetrates through, boundless and limitless”: this clarifies that because the divine eye sees subtle forms clearly, it is said to penetrate through, but it does not penetrate everywhere. These two eyes take their names from the faculties and are established within the thirty minds. “The Dharma eye observes and completely fathoms all paths”: this Dharma eye is from the first bhūmi to the seventh bhūmi; it clarifies that this Dharma eye encompasses all dharmas—conditioned, unconditioned, cessation through deliberate analysis, cessation not through deliberate analysis, and the non-conditioned buddha-nature. “The wisdom eye sees reality and can cross over to the other shore”: this wisdom eye extends from the eighth bhūmi to the tenth bhūmi; wisdom can reflect upon emptiness and accord with the principle of non-arising suchness, and being close to the fruition of buddhahood, it can cross over to that shore. “The Buddha eye is fully possessed, awakening to and understanding the dharma-nature”: this single eye is the Buddha eye; fully possessing the five eyes, it awakens to and understands all dharmas of existence and non-existence, with nothing that is not brilliantly clear. Below the culmination of the diamond-like [samādhi], one has not yet attained this eye; only upon becoming a buddha will one fully achieve it. “Expounding for others with unhindered wisdom”: the Tathāgata, with the four unhindered eloquence[s]—the unhindered eloquence in Dharma, in meaning, in phrasing, and in delight of speech—constantly expounds the wondrous Dharma for sentient beings. “Viewing the three realms equally as empty and devoid of anything”: the dharmas of the three realms are entirely deceptive and false, lacking a single dharma that is real. “Aspirations seeking the Buddha's teaching, fully possessing all eloquence”: seeing not a single dharma in the three realms that is desirable, one seeks the Tathāgata's true and wondrous scriptures and becomes endowed with the four unhindered eloquences. “Eliminating the affliction and misery of sentient beings”: the Tathāgata possesses immeasurable power of wisdom to remove the affliction and misery of sentient beings. “Born from the Tathāgata”: from the eighth bhūmi upward, wisdom and eloquence are obtained from the Tathāgata; hence it says “born from the Tathāgata”. “Understanding dharmas as suchness”: this clarifies that from the eighth bhūmi upward, understanding is identical to the Buddha's; being well able to manifest apparitionally as a buddha body to expound the Dharma, just as the Buddha expounds it, it is said that they “understand dharmas as suchness”. “Skillfully knowing the expedient methods of habitual extinction and sounds”: they skillfully know how, beyond the three realms, habitual extinction manifests apparitional sounds to receive and guide sentient beings. “Cultivating all wholesome roots, aspiring to venerate the Buddha Path”: cultivating mindfulness and vigor, they venerate the fruition of buddhahood. “Knowing all dharmas to be entirely quiescent”: according with the principle of non-arising, they see no characteristics of existence or non-existence; hence it is called “quiescent”. “The two remnants of birth-body and afflictions are both exhausted”: within the three realms, birth is the cause, and body is the fruition; afflictional karma is the cause, and the five-aggregate body of saṃsāra is the fruition. This clarifies that the bodhisattvas of the eighth bhūmi eliminate the karmically conditioned physical body within the three realms, which is the first, and eliminate the coarse afflictions of the three realms, which is the second. These two coarse fruitions constitute remnants with respect to the eighth bhūmi; now the eighth bhūmi eliminates these two remnants of coarse fruitions, hence it is said that “the two remnants are both exhausted”. Another explanation of “the two remnants of birth-body and afflictions are both exhausted”: the residue of these subtle habitual afflictions is distinguished as being outside the three realms; only bodhisattvas from the eighth bhūmi to the tenth bhūmi can sever them completely. It clarifies that these subtle habits have two kinds of remnants: first, the remnant of karma; second, the remnant of afflictions. Why are they called remnants? It is truly because bodhisattvas of the seventh bhūmi, having completely severed coarse karma and coarse afflictions within the three realms, have not yet severed the subtle habits of the entrenchment of ignorance outside the three realms; hence they are called remnants. Now, in saying “the two remnants of birth-body and afflictions are both exhausted,” it clarifies that the bodhisattvas of the eighth bhūmi have severed their own share, but cannot yet sever the shares of the ninth and tenth bhūmis. Birth is karma, which is the cause. Body is the fruition, taking thought-after-thought as the body. Bodhisattvas of the eighth bhūmi exhaust the residual karma and residual afflictions of the mind-made body; hence it is said that “the two remnants of birth-body and afflictions are both exhausted”. “Hearing the exceedingly profound Dharma, their minds are free from doubt or fear, and they are always able to cultivate and practice”: this clarifies that bodhisattvas of the eighth bhūmi, having severed the two remnants of afflictions above, have only thought-after-thought; their mind-made bodies accord with the principle of non-arising, and hearing the exceedingly profound, wondrous Dharma of the ninth and tenth bhūmis, they cultivate and advance thought after thought—how could their minds admit doubt or fear?

First 25 of 44 passages. Read on

Linked texts (1)

無量壽經義記卷下 — Classical Chinese