阿彌陀經通贊疏

Sutra text: “Shariputra! If any good man or good woman hears the name of Amitabha Buddha spoken and then single-mindedly holds his name in mindfulness for one day, two days, three days, four days, five days, six days, or seven days, with the mind concentrated and undisturbed.”

Commentary:

6.2.2.2.2. Explaining the many causes

Good man: the complete Sanskrit transliteration is upasaka. In Chinese it is translated as “male lay attendant.” The syllable saka designates a man. He is one who firmly observes the five precepts and is capable of attending upon and assisting the bhikshu Sangha.

Good woman: the Sanskrit transliteration is upasika. In Chinese it is translated as “female lay attendant.” The syllable sika designates a woman. She likewise observes the five precepts, but is one who is capable of attending upon and assisting bhikshunis.

In India, separate terms are used for men and women.

“Hears Amitabha Buddha spoken of” means that a good spiritual friend explains to the person that this Amitabha Sutra teaches people to seek rebirth in the Pure Land. Alternatively, the person may seek out and read it personally and then single-mindedly recite the Buddha’s name.

“For one day, up to seven days, single-mindedly”: from one day through seven days, one recites continuously, each thought of recitation following the preceding thought without interruption; hence it is called single-mindedness.

“Undisturbed” means concentrated and not scattered.

Question: The Treatise on the Pure Land states: “Women, followers of the Two Vehicles, and those with deficient faculties cannot be born in that land.” Why is there such a contradiction between the sutra and the treatise?

Answer: If a woman recites the Buddha’s name with wholehearted purity and, when approaching death, wishes to be born in the Land of Ultimate Bliss, her female body will immediately be transformed into a male body, and she will attain rebirth in the Pure Land. What is inconsistent about this? The same applies to followers of the Two Vehicles and those with deficient faculties.

The Manjushri Prajnaparamita Sutra states: “If anyone wishes to be born in another land and presently abides in a pure and wondrous land, that person should single-mindedly recite the name of the Buddha of that land and vow to be reborn there; then that person will certainly attain rebirth there.”

The Sutra on the Samadhi of Contemplating the Buddha states: “This is the Dharma gate of the Buddha-Recollection Samadhi. Those who wish to accomplish it must fulfill five conditions. First, they must observe the precepts without transgression. Second, they must not give rise to wrong views. Third, they must not give rise to flattery or arrogance. Fourth, they must be free from anger and jealousy. Fifth, they must be vigorous and diligent.”

The Drum-Sound Sutra states: “Those who wish to recite the name of that Buddha must exert themselves in reverent prostration throughout the six periods of the day and night for seven days.”

The Sutra of the Wise and the Foolish states: “Those who observe the precepts and single-mindedly recite the Buddha’s name for seven days will also attain rebirth there.”

The Sutra of Equal Enlightenment and the Great Amitabha Sutra both state that beings of all three grades attain rebirth there, as is taught in the Amitabha Sutra.

Sutra text: “When that person approaches the end of life, Amitabha Buddha and the entire assembly of sages will appear before that person.”

Commentary:

6.2.2.2.3. The assembly of sages comes to welcome the practitioner

“That person” is the one who has recited the Buddha’s name throughout the preceding seven days.

“When approaching the end of life” means when that person’s lifespan in this realm is about to end.

That Buddha and the assembly of sages—that is, the assembly of bodhisattvas, shravakas, and others—manifest their forms and stand before the practitioner who recites the Buddha’s name. This resembles the case of Chan Master Zhen during the Liang dynasty, who saw a platform of silver or saw a transformation Buddha coming to welcome him.

Sutra text: “When that person dies, the mind will not be confused, and that person will immediately attain rebirth in Amitabha Buddha’s Land of Ultimate Bliss.”

Commentary:

6.2.2.2.4. Sentient beings attain rebirth

“Not confused” means that the person’s right mindfulness remains steadfast and does not change. That person then immediately attains birth in that land, being born by transformation within a lotus flower, with an upright and dignified form in no way inferior to those of the bodhisattvas. With the mind free from confusion and the intention correctly directed toward cultivation, that person immediately leaves the defiled realm and is born in the Pure Land. Therefore, it is said that the person immediately attains rebirth.

Question: The evil karma of sentient beings is immeasurable. How can merely reciting the Buddha’s name eradicate karmic hindrances and immediately enable one to attain rebirth in the Pure Land?

Answer: The Treatise on Ten Doubts states that three factors are capable of eliminating evil karma.

– First, with respect to the mind: the mind that commits offenses is a deluded mind, whereas the mind that recites the Buddha’s name is a true mind. What could be improper about using the true mind to eliminate the deluded mind? It is like a thousand years of darkness, which cannot obstruct the light of the morning sun.

– Second, with respect to the object: offenses are committed in dependence upon inverted objects, whereas recitation of the Buddha’s name relies upon supreme and wondrous virtues. What could prevent the true from eliminating the false?

– Third, with respect to purity: the mind that commits offenses is defiled, whereas the mind that recites the Buddha’s name is pure. How could purity and defilement, the supreme and the inferior, possibly be equal in power? It is like a child who, using a wooden knife, can nevertheless sever a silk cord a thousand fathoms long. It is like a single spark that can burn a thousand bundles of firewood.

The Sutra on the Contemplation of the Buddha of Infinite Life states: “In each thought, the offenses of birth and death accumulated throughout eighty koṭis of kalpas are eradicated. Once karma has been eliminated, one attains rebirth there; why, then, should there be any doubt?”

In India, it is customary that when a person is approaching death, banners and images are carried in front, while parents, friends, and acquaintances assist the dying person in reciting the name of Amitabha Buddha, enabling that person to give rise to the resolve to seek rebirth there.

The word “this” refers to this teaching.

The Avatamsaka Sutra states: “When a person is approaching death, one should cause that person to recollect and visualize the Tathagata; then, after death, that person will certainly attain rebirth in the Pure Land. If one sees someone approaching death, one should encourage that person to recite the Buddha’s name, or display a sacred image of the Buddha so that the person may gaze upon it and pay reverence. By causing the person to give rise to a wholesome thought, one enables that person immediately to attain rebirth.”

Question: If someone approaching death can perform a wholesome deed and immediately attain rebirth, why is it necessary to take care to cultivate supreme karma beforehand?

Answer: The length of human life is difficult to predict. Some people may become unconscious because of illness, while others may die suddenly. Moreover, if they have not cultivated wholesome deeds while alive, it is feared that in the distant future they will find it difficult to avoid calamity. Therefore, people are encouraged to establish wholesome conditions in advance as a safeguard against these dangers.

Question: Does one who attains rebirth possess an intermediate-existence body[58]?

Answer: In the Treatise on Resolving a Multitude of Doubts, two masters explain this issue as follows:

One master says that those who are extremely virtuous and those who are extremely evil alike have no intermediate-existence body.

Another master says that, without distinguishing between virtuous and evil persons, all who relinquish their retribution body and undergo rebirth possess an intermediate-existence body, because it transmits consciousness. The exception is a person who transforms the body during the present life; such a person has no intermediate-existence body. Since the Pure Land is a realm of supreme virtue, there must certainly be an intermediate-existence body. Therefore, it is correct to say that there is an intermediate-existence body.

Sutra text: “Shariputra! Because I perceive this benefit, I speak these words. If any sentient beings hear this teaching, they should make a vow to be born in that land.”

Commentary:

6.2.2.2.5. Summary of the exhortation to seek rebirth

“I perceive this benefit”: “I” is the term by which the World-Honored One refers to himself before the assembly. Here it refers to Shakyamuni Buddha.

“Perceive this benefit” means perceiving that rebirth there is an extraordinary and exceedingly beneficial matter. Therefore, the Buddha exhorts everyone to recite the Buddha’s name and seek birth in that land.

Sutra text: “Shariputra! Just as I now praise the inconceivable virtues of Amitabha Buddha.”

Commentary:

6.2.2.3. Citing the Buddhas as testimony

In this section, the text is divided into three passages. First, it presents the Buddha’s own praise. Second, it cites other Buddhas as testimony. Third, it explains the title of the sutra.

6.2.2.3.1. Presenting His Own Praise

“As I now”: refers to the Buddha himself. The merits of that Buddha cannot be conceived by the mind or discussed in words.

The sutra says: “In the eastern direction there are also Akshobhya Buddha, Sumeru-Lakshana Buddha, Great Sumeru Buddha, Sumeru Light Buddha, and Wondrous Voice Buddha.”

The commentary says:

6.2.2.3.2. Citing the Buddhas as Testimony

The Sutra in Praise of the Pure Land speaks of the Buddhas of the ten directions, whereas this sutra provisionally names only six directions. Therefore, the sutra text is likewise divided into only six passages. Each direction is further divided into five passages. First, it indicates the land. Second, it gives the names of the Buddhas. Third, it states their number. Fourth, it manifests a sign as testimony. Fifth, it cites their words as testimony.

6.2.2.3.3. First, the Buddha Speaks of the Eastern Direction

Here the Buddha combines the first two passages and presents them as one.

“The eastern direction”: indicates the lands.

From the phrase “there is also Akshobhya” onward, the names of the Buddhas are given. The reason the Buddha names the eastern direction first is that in India the east was regarded as the principal direction. In accordance with local custom, the Blessed One therefore mentioned the east first.

Akshobhya is a transliteration from Sanskrit. In Chinese it is translated as “Immovable.” This means that he cannot be moved by afflictions, the four maras, favorable or adverse circumstances, and so forth.

Sumeru-Lakshana: means that the Buddha’s golden-hued body resembles Mount Sumeru.

Great Sumeru: means that his marks are as exceedingly great as the Great King of Mountains.

Sumeru Light: he is as great as the King of Mountains, while his body also radiates light.

Wondrous Voice: his voice is wondrous and clear, and can be heard however far away one may be.

The sutra says: “Innumerable Buddhas such as these, as numerous as the sands of the Ganges, each in his own land, manifests a broad and long tongue that covers the entire great trichiliocosm.”

The commentary says:

6.2.2.3.4. Stating Their Number and Manifesting a Sign as Testimony

“Innumerable Buddhas such as these, as numerous as the sands of the Ganges”: distinguishes whether their number is great or small.

“Each in his own land”: describes the manifestation of a sign as testimony.

“Such as these” indicates by comparison that the Buddhas are as numerous as the sands of the Ganges, without specifically naming each one; therefore, the words “such as these” are used.

The expression “as numerous as the Ganges” derives from the Sanskrit transliteration khắc-ca. Thus, to say “Hằng hà” is either erroneous or abbreviated. “Hà” is the name of a divine river, and the character Hà comes from this.

Hence, Hà was joined to Hằng to form the expression Hằng hà, “the Ganges River.” The sutras use the sands of the Ganges as an analogy. Four great rivers arise from Lake Anavatapta, and this river is one of those four. Because it possesses five meanings, it is used as an analogy.

First, this river contains a great abundance of sand. Second, people of the world all regard it as blessed water, believing that bathing in it eradicates offenses and that those who die in it are reborn in heaven. Third, even through the kalpa of destruction, the river’s name continually endures.

Fourth, the Buddha often expounded the wondrous Dharma near it. Fifth, a great many people dwell around it. Because it has these many characteristics, it is used as an analogy.

The mouth of the lake is forty li square, and so the river is also used as an analogy.

“Manifesting a sign as testimony”: manifesting a sign in order to provide testimony.

“The Buddhas, each in his own land, extend the mark of a broad and long tongue”: means that each Buddha, abiding in his own land, manifests the mark of a broad and long tongue.

“The great trichiliocosm”: according to the Treatise on the Great Prajnaparamita, one thousand Mount Sumerus, one thousand suns and moons, and one thousand heavens of the Four Heavenly Kings, up through one thousand Brahma heavens, constitute one small chiliocosm. Because the small chiliocosm is counted from one up to one thousand, it is called a great chiliocosm. Therefore, it is also called a trichiliocosm. Because it is neither a small chiliocosm nor a medium chiliocosm, it is called a great chiliocosm.

The Abhidharmakosha states: a small chiliocosm extends to the first dhyana heaven, a medium chiliocosm to the second dhyana heaven, and a great chiliocosm to the third dhyana heaven. All three chiliocosms are subject to the universal processes of formation and destruction. Therefore, the word “entire” is used.

For this same reason, it is said to cover the entire great trichiliocosm. This indicates that throughout immeasurable kalpas, the karma of speech has been free from the four faults. This is the mark of the tongue.

To attest to a minor matter, it is said that the tongue covers the whole face up to the hairline. Here, because a great matter is being attested, it is said that the tongue covers the entire trichiliocosm. This sutra teaches a small cause and a great result, and there is concern that sentient beings might give rise to doubt.

This is precisely the essential gateway for eliminating suffering and the swiftest path to attaining everlasting bliss. Because the matter is so momentous, the auspicious sign manifested must also be great. The broad and long tongue covering the great chiliocosm is described in order to attest that the peace and bliss of the Western Land are true.

The sutra says: “They speak these truthful words: All sentient beings should believe this sutra, ‘Praised by All Buddhas for Its Inconceivable Merits and Mindfully Protected by Them.’”

The commentary says:

6.2.2.3.5. Citing Their Words as Testimony

The word “truthful” means sincere and true.

Question: Do the words “all of you” constitute an exhortation to the assemblies in the lands of the Buddhas of the six directions, or an admonition by Shakyamuni to his assembly at Jetavana?

Answer: Examining this sutra, there are fundamentally two meanings. First, the Buddhas of the other directions teach the assemblies in their own lands. Second, Shakyamuni reiterates the meaning expressed by those Buddhas as testimony concerning the Western Land, causing all sentient beings in the Dharma assembly to give rise to reverence and faith.

The “Sutra Mindfully Protected by All Buddhas” is precisely this Amitabha Sutra. Therefore, on this basis, if its title were stated in full, this sutra should be called the Sutra Praising the Inconceivable Merits of Amitabha Buddha. It is called the Amitabha Sutra because the title in the sutra text is abbreviated.

The “Sutra Mindfully Protected by All Buddhas”: the Buddhas protect it so that it may be clearly remembered. Although the practices are vast and difficult, merely through the merit of mindfulness of the Buddha one attains abundant blessings and benefits. Therefore, everyone is encouraged to preserve the efficacy of this sutra together. For precisely this reason, the Buddhas of the six directions employ their spiritual powers to protect it. Thus the sages of the Sahā world[59] are able to remain mindful of it in every single thought. Therefore, it is called the Sutra Mindfully Protected by All Buddhas.

Question: If Shakyamuni Buddha discoursed upon the Pure Land, it could still be called “mindfully protected by the Buddha.” But here the Buddhas did not preach this sutra; why, then, is it called “mindfully protected by the Buddhas”?

Answer: The words of a king are called an edict; the words of a Buddha become a sutra. Therefore, since the Buddhas praised the Pure Land, those words must certainly constitute a sutra. Alternatively, “mindfully protected by the Buddha” refers specifically to Shakyamuni Buddha’s preaching of the Amitabha Sutra.

Question: At the assembly on Vulture Peak, the Buddha opened the jeweled stupa and thereby summoned his emanation Buddhas. When holding the assembly at Shravasti, why did he not invite the Buddhas?

Answer: On Vulture Peak, the Buddhas were assembled to open the jeweled stupa in order to fulfill the aspiration of those Buddhas. Here, a true sign is manifested to attest to the land. This demonstrates the compassion of Shakyamuni Buddha. Therefore, the Buddhas merely remain in their own lands and do not come to this Sahā world.

The sutra says: “Shariputra! In the worlds of the southern direction there are Buddhas such as Sun-Moon Lamp Buddha, Renowned Light Buddha, Great Blazing Shoulders Buddha, Sumeru Lamp Buddha, and Immeasurable Vigor Buddha.”

The commentary says:

6.2.2.3.6. Explanation of the Southern Direction

This section is likewise divided into five passages, just as the eastern direction was divided above. The first two passages discuss the lands and the names of the Buddhas.

Buddha Sun-Moon-Lamp: the radiance of his body and the light of his wisdom illuminate both inwardly, within the mind, and outwardly, beyond the body.

Renowned Light: he possesses the great light of renown, illuminating both within and without. Alternatively, beings attain awakening upon hearing his name and seeing his light.

Great Blazing Shoulder: flames issue from the shoulders amid the light radiating from his body. The word “Shoulder” carries the meaning of equality. That is, the radiance of his body and the light of his wisdom alike emit flames.

Sumeru Lamp: the light of his body is like a lamp flame capable of dispelling darkness.

Immeasurable Diligence: he benefits sentient beings.

The sutra states: “Buddhas as numerous as the sands of the Ganges, each dwelling in his own land, manifest the sign of a broad and long tongue covering the entire three-thousand-great-thousand world-system.”

The commentary states:

– This explains whether their number is great or small and their manifestation of a sign as testimony. How does this unfold?

The sutra states: “They speak these truthful words: All sentient beings should have faith in this Sutra Praised for the Inconceivable Merit and Protected and Kept in Mind by All Buddhas.”

The commentary states:

– This cites their words as testimony. This section is also as explained above.

The sutra states: “Shariputra! In the worlds of the western direction are Buddhas such as Buddha Immeasurable Life, Buddha Immeasurable Marks, Buddha Immeasurable Banner, Buddha Great Light, Buddha Great Illumination, Buddha Great Mark, and Buddha Pure Light.”

6.2.2.3.7. Explanation of the Western Direction

As with the preceding two directions, this is also divided into five passages.

– Explanation of the lands and the names of the Buddhas

Immeasurable Life: this is none other than the teaching master of the Western Land. Because he possesses two meanings, he is named Immeasurable Life; those two meanings have been explained in the preceding passages.

Question: Even Confucians do not praise their own virtues; why, then, does Buddha Amitabha praise himself as inconceivable?

Answer: According to the text of this sutra, these are words of praise spoken by the Buddhas. Even supposing that Buddha Amitabha praised himself, what would be contrary to reason in doing so? It guides and encourages sentient beings to give rise to the supreme aspiration.

Immeasurable Marks: his excellent marks and beauty are immeasurable.

Immeasurable Banner: the merit of his body is both lofty and great, like a banner.

Great Light: the light of both his body and wisdom shines everywhere.

Great Illumination: he has attained the Buddha’s Three Knowledges and knows all things without exception. That is, he is the Perfectly and Universally Knowing One.

Precious Mark: his two kinds of marks, inward and outward, are entirely like precious jewels.

Pure Light: “pure” means being free from afflictions. “Light” refers to the radiance of the body and the light of wisdom. Therefore, he is called Pure Light.

The sutra states: “Buddhas as numerous as the sands of the Ganges, each dwelling in his own land, manifest the sign of a broad and long tongue covering the entire three-thousand-great-thousand world-system.”

The commentary states:

– This is the same as explained above and will not be repeated here. It explains whether the number of Buddhas is great or small and their manifestation of a sign as testimony. This section is also the same as the preceding sections. The subsequent directions likewise contain passages of this kind; therefore, to avoid unnecessary repetition, the translator will not present this passage again for the directions that follow.

The sutra states: “They speak these truthful words: All sentient beings should have faith in this Sutra Praised for the Inconceivable Merit and Protected and Kept in Mind by All Buddhas.”

– This is the section citing their words as testimony.

The sutra states: “Shariputra! In the worlds of the northern direction are Buddhas as numerous as the sands of the Ganges, namely: Buddha Blazing Shoulder, Buddha Supreme Voice, Buddha Unhindered, Buddha Sun-Born, and Buddha Net Illumination.”

The commentary states:

6.2.2.3.8. Explanation of the Worlds of the Northern Direction

The text of this section is also divided into five passages, as in the explanations of the directions above.

Buddha Blazing Shoulder: the meaning is the same as that explained earlier for the southern direction.

Supreme Voice: his wondrous voice far surpasses all other sounds.

Buddha Unhindered: no mara can obstruct him.

Sun-Born: relying upon the sun of wisdom, he propagates the teachings. Alternatively, relying upon the sun of wisdom, he causes sentient beings to give rise to wholesome dharmas.

Net Illumination: he casts forth this net of teachings to open the understanding of sentient beings.

The sutra states: “Buddhas as numerous as the sands of the Ganges, each dwelling in his own land, manifest the sign of a broad and long tongue covering the entire three-thousand-great-thousand world-system.”

The sutra states: “They speak these truthful words: All sentient beings should have faith in this Sutra Praised for the Inconceivable Merit and Protected and Kept in Mind by All Buddhas.”

The sutra states: “Shariputra! In the worlds of the nadir are Buddhas such as Buddha Lion, Buddha Renowned Birth, Buddha Renowned Light, Buddha Dharma, Buddha Dharma Banner, and Buddha Upholder of the Dharma.”

The commentary states:

6.2.2.3.9. Testimony Concerning the Nadir

Buddha Lion: just as the lion moves freely among all beasts, so too does the Buddha move freely among all dharmas; therefore, he is named Lion. Furthermore, in the world, the lion is feared by all fierce beasts, while the Buddha subdues the four maras.

Renowned: his fame resounds throughout the ten directions.

Renowned Light: beings attain awakening upon hearing his name and seeing his light.

Dharma: this is a transliteration from Sanskrit, rendered in Chinese as “Fa,” meaning Dharma. Taking the Dharma as his body, he is the basis upon which all conditioned and unconditioned dharmas depend.

Dharma Banner: he extensively reveals the great Dharma, lofty and magnificent like a banner.

Buddha Upholder of the Dharma: he transmits the teachings of the Buddhas of the past to future generations.

The sutra states: “Buddhas as numerous as the sands of the Ganges, each dwelling in his own land, manifest the sign of a broad and long tongue covering the entire three-thousand-great-thousand world-system.”

The sutra states: “They speak these truthful words: All sentient beings should have faith in this Sutra Praised for the Inconceivable Merit and Protected and Kept in Mind by All Buddhas.”

The sutra states: “Shariputra! In the worlds of the zenith are Buddhas such as Buddha Brahma Voice, Buddha King of Constellations, Buddha Supreme Fragrance, Buddha Fragrant Light, Buddha Great Blazing Shoulder, Buddha Adorned Body of Jeweled Flowers of Variegated Colors, Buddha King of Sala Trees, Buddha Virtue of the Jeweled Flower, Buddha Perceiving All Meanings, and Buddha Like Mount Sumeru.”

6.2.2.3.10. Explanation of the Buddhas of the Zenith

Brahma Voice: his wondrous voice causes those who hear it to feel uplifted at heart.

King of Constellations: “constellation” means a star. The moon is king among the stars. The Buddha is king over the bodhisattvas of the Ten Grounds, the beings of the Two Vehicles, and ordinary beings. The Buddha is one who has attained mastery.

Buddha Supreme Fragrance: the fragrance of his virtue in moral discipline is unsurpassed by any other fragrance.

Buddha Fragrant Light: the fragrance of detachment and the radiance of the teachings.

Buddha Great Blazing Shoulder: flames issue from both his body and shoulders.

Buddha Adorned Body of Jeweled Flowers of Variegated Colors: the flowers of his mind emit light and naturally adorn him. Alternatively, his body is adorned with various precious jewels of many colors, making his beauty even more exquisite.

Buddha King of Sala Trees: just as the great king of trees can provide cool shade, so can the Buddha shelter sentient beings.

Buddha Virtue of the Jeweled Flower: the merit of his body and wisdom is precious like a jewel.

Buddha Perceiving All Meanings: “meanings” refers to objects. Because the Buddha possesses the five eyes, he can perceive all objects.

Buddha Like Mount Sumeru: this Buddha’s merit and wisdom are so lofty and vast that they tower into the heavens.

Sūtra text: “Buddhas as numerous as the sands of the Ganges, each dwelling in his own land, extend their long, broad tongues, covering the entire three-thousand-great-thousand world-system.”

Sūtra text: “The Buddha earnestly exhorts: All sentient beings should have faith in this sūtra, ‘Praised for Its Inconceivable Merit and Mindfully Protected by All Buddhas.’”

Sūtra text: “Śāriputra! What do you think? Why is it called the Sūtra Mindfully Protected by All Buddhas?”

Commentary:

6.2.2.3.11. Explanation of the Sūtra’s Title

This section is further divided into three passages. First, resolving doubts. Second, the general explanation. Third, the summary and exhortation.

6.2.2.3.12. Resolving Doubts

The World-Honored One again asked Venerable Śāriputra: Śāriputra! Do you know why this sūtra is called the Sūtra Mindfully Protected by All Buddhas?

Sūtra text: “Śāriputra! If any man or woman hears the names of these Buddhas and the name of this sūtra, those men and women will all be protected by the Buddhas and will together attain non-retrogression from unsurpassed, complete, perfect enlightenment.”

Commentary:

6.2.2.3.13. General Explanation

Good men, good women, and so forth are those who are protected. Those who hear the name of Amitābha Buddha and the names of the Buddhas as numerous as the sands of the Ganges throughout the six directions are the persons being protected.

Those good men and good women are all protected by all Buddhas; they are those who are mindfully protected. That is, they recite the sūtra and the names of the Buddhas. By hearing the Buddhas and Śākyamuni Buddha teach, and then reciting the Pure Land Sūtra, men and women attain rebirth in the Pure Land. Thus, those who read and recite this sūtra receive the assistance of the Buddhas, enabling them to remember it clearly.

Anuttara-samyak-saṃbodhi is a Sanskrit transliteration. In Chinese, the syllable A is translated as “unsurpassed.” Nuttara is translated as “highest.” Sam is translated as “right.” Yak is translated as “equal.” Sam is translated as “perfect.” Bodhi is translated as “enlightenment.” Therefore, taken together, the expression Anuttara-samyak-saṃbodhi is translated into Chinese as “unsurpassed, complete, perfect enlightenment.”

Question: Why does merely being mindful of Amitābha Buddha’s name enable one to attain non-retrogression without requiring any other method?

Answer: It is not merely a matter of invoking the name and paying homage. Those who wish to attain non-retrogression must, before the Buddhas, sincerely repent, request the turning of the Dharma wheel, rejoice in merit, dedicate merit, and make vows. Through repentance, even fixed karma can be transformed. Like a wish-fulfilling jewel that accords with one’s aspirations, they do not retrogress. Because they are mindfully protected by the Buddhas, their minds do not retreat from the path to unsurpassed, complete, perfect enlightenment.

Sūtra text: “Therefore, Śāriputra! You and all sentient beings should believe and remember the words spoken by me and by the Buddhas.”

Commentary:

6.2.2.3.14. Summary and Exhortation

“Therefore” summarizes the Buddha’s exhortation set forth above.

“You should all,” and so forth, are the Buddha’s words of encouragement and exhortation. The Buddha exhorts: “You should accept and remember the words spoken above by me and by the Buddhas of the six directions.”

Sūtra text: “Śāriputra! If anyone has already made the vow, is now making the vow, or will make the vow to be born in Amitābha Buddha’s land.”

Commentary:

6.2.2.4. Making Vows in the Three Times

This section is further divided into four passages. First, arousing the aspiration to seek rebirth. Second, explaining the benefits of rebirth. Third, one’s status in the three periods. Fourth, exhorting beings to attain birth in that land.

6.2.2.4.1. Arousing the Aspiration to Seek Rebirth

“Have already made the vow” pertains to the past. “Are now making the vow” pertains to the present. “Will make the vow” pertains to the future. “Desire” means aspiration. “Birth” refers to the provisional combination of the five skandhas.

Sūtra text: “All those people attain non-retrogression from the path to unsurpassed, complete, perfect enlightenment.”

Commentary:

6.2.2.4.2. Explaining the Benefits of Rebirth

Those who are mindful of the Buddha and make vows obtain two benefits. First, they silently receive Amitābha Buddha’s aid and protection. Second, they quietly receive Śākyamuni Buddha’s protection. Consequently, their minds do not retreat from seeking the path, and their resolve to attain rebirth becomes even firmer. Therefore, this is called non-retrogression. Those who have already made the vow have already attained non-retrogression. Those who are now making the vow presently attain non-retrogression. Those who will make the vow will attain non-retrogression in the future.

Sūtra text: “In that land, they have either already been born, are now being born, or will be born.”

6.2.2.4.3. One’s Status in the Three Periods

“Have already made the vow”: those who made the vow in past lives have now already attained rebirth.

“Are now making the vow”: those who are presently making the vow attain rebirth in this very life.

“Will make the vow in the future”: those who have not yet made the vow will attain rebirth later.

Sūtra text: “Therefore, Śāriputra! If any men or women have faith, they should make the vow to be born in that land.”

Commentary:

6.2.2.4.4. Exhorting Beings to Attain Birth in That Land

When faith is deep and strong, afflictions become subtle and slight. Knowing that the Buddha speaks truthful words, they encounter wholesome vows and will attain rebirth.

Sūtra text: “Śāriputra! Today I praise the inconceivable merit of those Buddhas. At the same time, those Buddhas also praise my inconceivable merit.”

Commentary:

6.2.2.5. The Praise of Those Buddhas—All Rare Occurrences

This section is divided into four passages. First, praising inconceivable merit. Second, praising the work of teaching and transforming beings in a defiled age. Third, expressing wonder at the attainment of Buddhahood. Fourth, expounding the profound and mysterious Dharma.

6.2.2.5.1. This Passage Belongs to the First Section

I praise the Buddhas of the six directions for being able to speak truthful words for sentient beings, thereby leaving sentient beings without any further doubt. Moreover, Amitābha Buddha compassionately welcomes and guides sentient beings. Therefore, I praise only that Buddha. At the same time, that Buddha likewise praises only me.

Sūtra text: “Then they spoke these words: Śākyamuni Buddha is able to accomplish extremely difficult and rare deeds. In the Sahā land, amid the evil age of the five defilements—the defilement of the kalpa, the defilement of views, the defilement of afflictions, the defilement of sentient beings, and the defilement of lifespan—he is able...”

Commentary:

6.2.2.5.2. Praising the Practice of Teaching and Transforming Beings in a Defiled World

“Then they spoke these words”: these are the words of the compiler of the sūtra.

Śākya is a Sanskrit transliteration. In Chinese, it is translated as “Able and Benevolent.” Muni is translated into Chinese as “Silent Sage.” The reason the Buddha bears this clan name has been explained elsewhere.

The phrase “extremely difficult and rare deeds” refers to the Buddha’s willingness to endure hardship in order to teach and transform sentient beings.

“In the Sahā land”: Sahā is a Sanskrit transliteration. In Chinese, it is translated as “Endurance.” “Endure” means “to be able,” while “tolerance” means “willingly bearing.” “Endurance” means being able willingly to bear suffering.

“The evil age of the five defilements” will provisionally be treated under five headings. First, explanation of the terms. Second, identification of their essential nature. Third, methods of counteracting them. Fourth, determination of what is retained and what is omitted. Fifth, summary.

6.2.2.5.2.1. Explanation of the Terms

The word “turbidity” means sediment and murkiness, like the dregs of food. Because it is defiled, foul, and repulsive, it is called turbidity. Here, the meaning is that during the increasing kalpa, the three calamities[60] gradually diminish, and the afflictions become thinner day by day.

Sentient beings incline toward goodness, while evil gradually decreases. Lifespans begin to increase little by little, proceeding toward their utmost extent. When the finest and most delightful condition is reached, it is called purity.

When sentient beings are not suffering, transformation Buddhas do not appear in the world. Transformation Buddhas necessarily appear during a decreasing kalpa. The minor three calamities begin to arise, and the afflictions gradually grow deeper and denser.

Sentient beings incline toward evil, and defiled views gradually increase. Lifespans begin to shorten, gradually declining toward an inferior state. Because it is vile and repulsive, it is called turbidity.

“Five” is a numerical term. This is explained according to the interpretation of a compound that includes a number. Next, each individual name is explained according to the interpretation of a karmadharaya compound. Alternatively, the particular is used to distinguish the general. Or it is explained according to the interpretation of a tatpurusha compound.

6.2.2.5.2.2. Indicating the Essential Nature

The Treatise on the Stages states: In this age, people mostly have short lifespans. Those who live the longest reach one hundred years. This is called the turbidity of lifespan.

This is designated as the seed on the basis of the foundational consciousness. Because the guiding power of karma has differing capacities, the life faculty is taken as its essence. When wholesome karma is weak, the life faculty gradually shortens.

This is the retribution of the karma of killing. If sentient beings do not recognize their parents, do not recognize shramanas or their paternal relatives and ancestors, do not cultivate righteousness, do not dread or fear the consequences of evil karma in this life and the next, do not practice generosity, do not perform meritorious deeds, do not observe the fasting precepts, and do not uphold the prohibitive precepts, this is called the turbidity of sentient beings.

Although the eighth consciousness is called the sentient being, it is spoken of here in relation to contact with adverse external conditions.

The provisional being of the five skandhas does only evil and does no good, and is therefore called the turbidity of sentient beings. Its nature consists jointly of the eighth consciousness and the five skandhas. If these sentient beings foster what is contrary to the Dharma, greedily covet, give knives and swords, give weapons, engage in litigation and conflict, flatter, lie, accept wrong teachings, and pursue evil and unwholesome dharmas, this is called the turbidity of afflictions.

Apart from the five views, all other afflictions and subsidiary afflictions constitute the essence of the turbidity of afflictions. Here, craving contrary to the Dharma and the giving of knives, swords, and so forth cause acts of killing to be committed. Or, being miserly and attached to possessions, one gives away only knives and swords.

Because objects give rise to craving contrary to the Dharma, disputes, lawsuits, and so forth, all evil and unwholesome dharmas, without exception, are included among the afflictions and subsidiary afflictions. Because dispositions follow habitual tendencies, when adverse objects draw them forth, the afflictions become more severe. If this age is a period in which the Dharma is corrupted and extinguished, then the semblance Dharma gradually rises to prominence and wrong teachings arise again.

This is called the turbidity of views. Its essential nature consists of the five views. Because people frequently associate with adherents of non-Buddhist paths, wrong views also commonly arise.

When the calamity of famine arises, the calamity of disease arises, and the calamity of warfare arises, this is called the turbidity of the kalpa. Its essence consists of the form skandha and the four sensory objects. Alternatively, it encompasses all five skandhas, yet takes time, which is dissociated from mind, as its essence.

It is established in dependence upon the four sensory objects and the five skandhas. Afflictions multiply, evil karma becomes heavier, evil fruits are incurred, and the three calamities immediately arise.

6.2.2.5.2.3. Three Countermeasures

The Treatise on the Great Perfection of Wisdom speaks of four kinds of siddhanta[61]. Siddhanta means tenet. First is the worldly siddhanta.

Second is the individually adapted siddhanta. Third is the counteractive siddhanta. Fourth is the siddhanta of ultimate truth.

The worldly siddhanta is used to counteract the turbidity of the kalpa and the turbidity of sentient beings. By knowing that both the vessel-world and the world of sentient beings are illusory, one gives rise to disenchantment, apprehension, and fear, and thereby diligently cultivates the noble path, thus attaining permanent freedom from them. Each instance of the turbidity of lifespan is counteracted by the individually adapted siddhanta.

Knowing that the human body is obtained through wholesome karma, one cultivates and upholds the pure precepts and observes the precepts against killing and so forth; therefore, one’s lifespan naturally increases. Alternatively, to those cultivating the practices of the Three Vehicles, the nirvana that is the fruit of their respective vehicles is taught, thereby extinguishing samsara with its turbidity of lifespan. The counteractive siddhanta is used to restrain the turbidity of afflictions and the turbidity of views.

Practitioners apply the appropriate counteractive Dharma according to the object concerned, preventing evil dharmas from arising. Through the three siddhantas, the five turbidities are treated. Through the siddhanta of ultimate truth, the true tenet is realized.

6.2.2.5.2.4. Rejection and Establishment

Question: Why are only five turbidities set forth, rather than more or fewer?

Answer: Sentient beings are of two kinds. The first engage in evil conduct: these are the white-robed laity. The second engage in wrong conduct: these are non-Buddhist renunciants.

The white-robed laity lack wisdom; when their afflictions gradually increase, this is called the turbidity of afflictions. Non-Buddhists misunderstand and give rise to minds that seek and supplicate in vain; this is called the turbidity of views. Because of these two causes, when their respective fruits are attained, they are separate and combined in different ways.

Elsewhere, they are further divided into two turbidities. The two internal fruits are combined and called the turbidity of sentient beings. This refers to evil sentient beings.

The two external fruits are combined and collectively called the turbidity of the kalpa. This refers to an evil vessel-world.

Kalpa means a period of time. Time itself has no distinctions. When analyzed in terms of dharmas, the turbidity of the kalpa takes the evil vessel-world as its essence.

This consists of evil sentient beings and the fruits of non-Buddhist paths. Although the two turbidities have already been clearly presented, the aspect of their resulting states has not yet been specifically analyzed. Why is this?

Since the essential substance of the evil fruit is now presented at its root, the turbidity of lifespan is established. Alternatively, the internal evil fruit is called the turbidity of lifespan. Thus, the five turbidities are established according to their increasingly prominent characteristics.

In order to cause sentient beings to give rise to disenchantment, they are collectively described as five. In truth, however, these five are mutually dependent. The Satyaka Nirgrantha Sutra states: “Twelve turbidities are established: first, the manifestation of the turbidity of the kalpa; second, the manifestation of the turbidity of time; third, the manifestation of the turbidity of sentient beings; fourth, the manifestation of the turbidity of afflictions; fifth, the manifestation of the turbidity of lifespan; sixth, the manifestation of the turbidity of distinctions among the Three Vehicles; seventh, the manifestation of the turbidity of impure lands; eighth, the manifestation of the turbidity of sentient beings difficult to transform;

ninth, the manifestation of the turbidity of teaching the various afflictions; tenth, the manifestation of the turbidity of disorder caused by non-Buddhist paths; eleventh, the manifestation of the turbidity of Mara; and twelfth, the manifestation of the turbidity of Mara’s karma.” The turbidity of the kalpa and the turbidity of time are combined as one: the turbidity of the kalpa.

The turbidity of sentient beings and the turbidity of sentient beings difficult to transform are combined as the turbidity of sentient beings. The turbidity of afflictions and the turbidity of teaching the various afflictions are combined as the turbidity of afflictions. Lifespan is itself the turbidity of lifespan.

Disorder caused by non-Buddhist paths is the turbidity of views. These eight turbidities are precisely the five turbidities taught in this sutra. The other four turbidities—distinctions among the Three Vehicles, impure lands, Mara, and Mara’s karma—do not belong to the five turbidities intended by this sutra.

The five turbidities are designated with reference to the predominant factor and consist entirely of defilement. These twelve turbidities, however, include both that which transforms and that which obstructs transformation, as manifested by the Buddha.

Question: Why was Buddha Shakyamuni born when the human lifespan was only one hundred years, whereas Buddha Maitreya will be born only when the human lifespan reaches eighty thousand years?

Answer: Each appears in the world according to his own original vows; therefore, the times are not the same.

Text of the sutra: “Attained anuttara-samyak-sambodhi.”

Commentary:

6.2.2.5.3. Astonishment at the Attainment of Buddhahood

Relying upon this realm, which is inhabited entirely by defiled and evil people—if it were not so, one would not attain bodhi. It is like a lotus growing in fire; attaining liberation is like a torch appearing amid frost and ice.

The scripture says: “For the sake of all sentient beings, he teaches all these dharmas that are difficult for the world to believe.”

Commentary:

6.2.2.5.4. Teaching the Profound Dharma

“Dharma difficult to believe”: As taught in this scripture, if each morning one diligently and earnestly recites the Buddha’s name for ten recollections, one can transcend the five turbidities of this Saha world and attain the first fruition in the Pure Land. Is this not difficult to believe? From the preceding passage through this fifth section are the Buddha’s words of praise; the Buddha declares them all to be rare.

The scripture says: “Sariputra! You should know that, in the evil age of the five turbidities, I have accomplished these difficult deeds.”

Commentary:

6.2.2.6. The Buddha Himself Describes the Difficult Deeds

The text of this section is divided into four passages. First, it describes the practice that is difficult to cultivate. Second, it describes the fruition that is difficult to attain. Third, it describes the Dharma that is difficult to believe. Fourth, it concludes that all these things are exceedingly difficult.

6.2.2.6.1. The Practice Difficult to Cultivate

“Accomplished these difficult deeds”: This refers to cultivating all the myriad practices throughout three asamkhya kalpas. He sacrificed his body and life in seeking to attain the fruition of bodhi. He relinquished kingdoms and cities and served the multitudes before finally attaining perfect enlightenment. Is this not a difficult deed?

The scripture says: “Attained anuttara-samyak-sambodhi.”

Commentary:

6.2.2.6.2. Describing What Is Difficult to Attain

This has been explained above, and the meaning in this passage is likewise the same.

The scripture says: “For the sake of the entire world, I teach this Dharma that is difficult to believe.”

Commentary:

6.2.2.6.3. Describing the Dharma Difficult to Believe

The scripture says: “This is exceedingly difficult to believe.”

Commentary:

This is the fourth passage, emphasizing once again that it is exceedingly difficult. Its purpose is to summarize the three matters above. At this point, the explanation of the main section also comes to an end.

The scripture says: “When Buddha Sakyamuni had finished teaching this scripture, the Venerable Sariputra, the bhiksus, and all the devas, humans, asuras, and others in the world, having heard this scripture, rejoiced greatly in their hearts, faithfully accepted it, paid homage, and departed from the Dharma assembly.”

Commentary:

6.2.3. The Transmission Section

The text of this transmission section is divided into four passages. First, the teaching of the scripture is completed. Second, the causes and conditions for hearing the Dharma are fulfilled. Third, those who hear the Dharma rejoice. Fourth, they pay homage to the Buddha and depart. In the scripture, however, these four passages of the transmission section are combined and presented together.

“When the Buddha had finished teaching this scripture”: This sentence belongs to the first passage, describing the completion of the Buddha’s teaching of the Dharma. The sentences that follow merely provide the conclusion.

“Sariputra, the bhiksus, and all the devas, humans, asuras, and others in the world, having heard what the Buddha taught”: This sentence belongs to the second passage, describing the fulfillment of the causes and conditions for hearing the Dharma.

“World” refers specifically to the world of sentient beings. These are factors subject to dissolution and destruction.

“Devas and humans”: “Devas” refers specifically to the six heavens of the desire realm. Those possessing the qualities of luminosity, purity, and freedom are called devas. “Humans” refers to the human realm.[62] Those whose nature is to endure are called humans.

“Asura” is a Sanskrit transliteration, rendered in Chinese as “nonhuman.” Such beings resemble humans but do not possess human benevolence, and therefore are called nonhumans. The same applies to “sura.”

“Rejoiced and faithfully accepted it”: This is the third passage, describing how, after hearing the Dharma, the listeners’ hearts were filled with joy. A relaxed expression is called “gladness.” An exhilarated spirit is called “joy.” Because their expressions were relaxed and their spirits exhilarated, this is collectively called rejoicing. It also means that their consciousness corresponded with joyful feeling.

This scripture is the wondrous purport for followers of the Three Vehicles;[63] it is the essential key for the noble ones, the secret method for escaping birth and death, and the direct path to realizing true permanence. Having heard the wondrous Dharma and mastered the method of practice, how could they not rejoice? Therefore, it is called rejoicing.

Question: At the beginning of the scripture, when those who heard the Dharma are described, both the assembly of bodhisattvas and the assembly of sravakas are mentioned. Yet at the end of the scripture, in the passage stating that they joyfully paid homage and departed, why are the bodhisattvas not mentioned?

Answer: At the Vulture Peak assembly, the bodhisattvas were like invited guests. Therefore, at the end of this scripture, only the sravakas are mentioned briefly, without any need to enumerate the bodhisattvas as well.

“Paid homage and departed”: This is the fourth passage, describing how the audience bade farewell to the Buddha and returned to their former abodes. With all five limbs[64] prostrate upon the ground and the three kinds of karma utterly sincere, they all bade farewell to the Blessed One, and each returned to his own land. Therefore, it is said that they paid homage and departed.

Notes:

[58] Intermediate-existence body 中有身: Also called the intermediate state, intermediate skandha, or intermediate existence. It is the consciousness-body of a sentient being during the interval between death and rebirth; it is one of the four existences and one of the seven existences.

The Abhidharmakosa, fascicle 10, records: Intermediate existence is the period from the instant immediately after the former body has died—the existence of death—until the instant immediately before taking birth in the subsequent body—the existence of birth. This intermediate-existence body is precisely the continuing existence of the consciousness-body. It is a spontaneously born body produced by the mind and is not formed by external conditions such as semen and blood; hence, it is also called the mind-born body.

Because it sustains itself merely by smelling fragrances, it is called a gandharva. Because it constantly longs for and seeks a place of birth in the next life, it is called “seeking birth.” Because, after the body of the present existence has perished, the intermediate-existence body temporarily arises before birth in the next life, it is called “arising.”

[59] “Realms as numerous as sands” may be understood in two ways. First, it may be regarded as referring to this Saha world, with the two-character phrase “sand realm” being an abbreviation of “Saha world.” Second, it may be understood as referring to worlds as numerous as the sands of the Ganges River.

[60] Three calamities 三災: These comprise two types, minor and major. The three major calamities that destroy this material world are the calamities of fire, water, and wind. These are called the three major calamities. As for the three minor calamities: within one kalpa of abiding there are twenty kalpas of increase and decrease. The three calamities arise at the end of a kalpa of decrease and are called the three minor calamities. They are warfare, epidemics, and famine.

[61] Siddhanta 悉檀: A transliteration of the Sanskrit Suddham. It is also called Siddhanta. Siddhanta means accomplishment. Ancient masters, however, translated it variously as “School,” “Principle,” or “Accomplishment.” The Master of Nanyue alone held that “悉” was Chinese and “檀” was Sanskrit, and therefore translated the term as “Wisdom.”

[62] Human realm 人趣: The human destination. It is one of the six realms, the realm of sentient beings who possess the causes and conditions for becoming human. It is the same as the human path.

[63] Three Vehicles 三乘: 1. The Sravaka Vehicle, also called the Lesser Vehicle. 2. The Pratyekabuddha Vehicle, also called the Middle Vehicle. 3. The Great Vehicle, also called the Bodhisattva Vehicle.

[64] Five wheels 五輪: Also called the five limbs. Because the two arms, two knees, and head are all rounded in shape, they are called the five wheels. When these five wheels touch the ground in homage, it is called prostration with the five limbs touching the ground.