阿彌陀經通贊疏

Sutra text: “At that time, the Buddha said to the elder Sariputra:

Westward from this Saha world, beyond more than a hundred thousand kotis of Buddha-lands, there is a world called Ultimate Bliss.”

Commentary:

6.2.2. The main section

This main section is further divided into six passages.

– The first passage explains the origin of the Pure Land. This passage begins with the words: “Nhĩ thời Phật cáo trưởng lão Xá-lợi-phất… and continues through … đắc dữ hư thị chư thượng thiện hân câu hội nhất xư.”

– The second passage explains the various causes through which one may be reborn in Ultimate Bliss. This passage begins with the words: “Xá-lợi-phất bất khả dĩ thiểu thiện căn… and continues through … nhược hữu chúng sinh văn thị thuyết giả ưng đương phát nguyện sinh bỉ quốc độ.”

– The third passage cites the Buddhas as proof. This passage begins with the words: “Xá-lợi-phất như ngã kim giả tán thán A-di-đà Phật … and continues through … Xá-lợi-phất nhữ đẳng giai đương tín thọ ngã ngữ cập chư Phật sở thuyết.”

– The fourth passage concerns the making of vows throughout the three periods of time. This passage begins with the words: “Xá-lợi-phất nhược hữu nhân dĩ phát nguyện, kim phát nguyện, đương… and continues through … kim hữu tín giả ưng đương phát nguyện sinh bỉ quốc độ.”

– The fifth passage explains that all the things praised by the Buddha are rare. This passage begins with the words: “Xá-lợi-phất như ngã kim giả xưng tán chư Phật… and continues through … Nhất thiết thế gian nan tín chi pháp.”

– The sixth passage explains that everything the Buddha has just set forth is difficult to accomplish. This passage begins with the words: “Xá-lợi-phất đương tri ngã ư… and continues to the end of the sutra.”

The meanings of the first through sixth passages of this main section will now be presented in sequence.

6.2.2.1. The first passage: explaining the origin of the Pure Land.

In the following five lines, the text is divided into two parts. First, a general explanation of the Pure Land; second, a specific explanation of the Pure Land.

A general explanation of the Pure Land.

This part contains seven points, which will be presented in the following order:

– First, indicating the location.

– Second, stating the numerical distance.

– Third, stating the name of that land.

– Fourth, describing the teaching master of that land.

– Fifth, describing the Dharma taught in that land.

– Sixth, establishing the name of the land.

– Seventh, summarizing the process by which the Pure Land was formed.

The first three of the seven points just mentioned will now be presented.

The two words “Phật cáo” constitute the announcement.

Within the four words “Tùng thị Tây phương,” the two words “tùng thị” indicate the place where the Buddha and the assembly were dwelling. That is, from this Saha world, the Buddha pointed afar toward the Western Land of Ultimate Bliss. This sentence means: From here toward the Western Land.

The five words “quá thập vạn ức Phật” state the numerical distance. This sentence means: Passing beyond a hundred thousand kotis of Buddha-lands.

The sentence “hữu thế giới danh viết Cực-lạc” states the name of that land. It means: There is a world called Ultimate Bliss. The Land of Ultimate Bliss spoken of by the Buddha is precisely this land.

In the sutra, the Buddha chiefly addressed the Venerable Son of Sari; this shows that these words are merely an introductory expedient, for in truth all sentient beings were filled with joy and admiration, and thus the matter could not be fully expressed. Seven aspects are provisionally set forth here.

– First, explaining the name

– The word “world” means that which can disintegrate. The word “realm” means a boundary that has been clearly distinguished. “World” is simply another designation for the place in which sentient beings dwell.

Ultimate Bliss: “Bliss” means that in which one can dwell. The sixth consciousness corresponds to pleasant feeling. “World” is also equivalent to “realm.” This is an explanation according to the karmadharaya compound.

“Ultimate” means experiencing bliss to its utmost state. “World” refers to what is insentient. This is an explanation according to the mutually opposed compound.

– Second, explaining the substance

The two words “Ultimate Bliss” mean attaining the state of utmost happiness. “World” generally refers to both sentient and insentient things which, in relation to the Buddha’s teaching, are not enduring and can disintegrate; therefore, they are called a world. That is, form is provisionally established on the basis of mind. The realm takes the four sensory objects^[34] and the five sensory objects^[35] as its substance. Although there is no defiling dust in the realm of the noble ones, there is no difference in the meaning of the term “sensory object,” and so it is also called a sensory object. Moreover, the transformations of the four subtle marks^[36] are also called the world.

Third, distinguishing the real from the provisional

If it is a transformed Pure Land, then it is only provisional. In that case, the determinate result consists precisely of form and dharmas. Sentient beings who have not yet eliminated the seeds of defilement cannot transform it into a Pure Land. Yet transformations of mind, such as the threefold transformation of the lands^[37], do not contradict consciousness-only.

– Fourth, distinguishing the contaminated from the uncontaminated

If it is the Pure Land that is the Buddha’s essential nature, then it belongs solely to the uncontaminated. If the sentient beings and bodhisattvas reborn in the Pure Land are all produced through transformation, then they are contaminated. This means that they are transformed by the eighth consciousness and do not truly possess a cause.

– Fifth, distinguishing the categories

Ultimate Bliss belongs to mind. The world belongs to form-dharmas.

– Sixth, classification within the three groups

Ultimate Bliss belongs to the formations skandha. The world belongs to the form skandha. Among the twelve ayatanas, Ultimate Bliss belongs to the dharma ayatana. The world belongs to the form ayatana. Among the eighteen dhatus, they belong to the dharma dhatu and the six objects.

– Seventh, resolving a doubt

Question: The bliss in the Buddha-lands of the ten directions is the same; why did the Buddha specifically point toward the Western Land and urge everyone to vow to be reborn there?

Answer: Because ordinary beings bear heavy karmic power and give rise to craving wherever they may be, if every direction were shown to them, their minds would not remain focused. Therefore, the Lotus Sutra records: “Because sentient beings become attached wherever they may be, the Western realm is shown to them so that they may relinquish attachment.” Moreover, the Western Pure Land has a most exalted teaching master whose power of vows is exceedingly vast. Sentient beings are especially exhorted and guided to vow to be reborn there so that they may swiftly attain the noble fruit. Therefore, that land alone is consistently indicated.

Sutra text: “In that land there is a Buddha named Amitabha, who is presently teaching the Dharma.”

Commentary:

– Explaining the transforming master and his work of teaching the Dharma.

The three words “A-di-đà” have already been explained above. From this point onward, the place where the Dharma is taught will be explained.

The word “presently” distinguishes the present from the past and future.

“Teaching” means expounding.

“Dharma” means the method of upholding the Name. That is, it is the teaching.

Amitabha Buddha constantly expounds the wondrous and sublime Dharma for sentient beings, causing them to practice diligently. Thus, the Buddha’s compassion is immeasurably vast, and his aspiration to liberate beings is exceedingly profound. He manifests a reward body on the first bhumi in order to transform and liberate innumerable sentient beings of every capacity. Therefore, the text says, “He is presently teaching the Dharma.”

Question: Why are bodhisattvas not mentioned, while only sravakas are mentioned?

Answer: Because bodhisattvas are entirely without the seeds of defilement, when they dwell in the Pure Land, they are all alike. Sravakas, however, still retain the discriminating mind, and therefore each differs from the others in relation to the defiled land. Thus, to cause them to arouse a joyful aspiration, only the sravakas are mentioned.

Question: The sravakas were very numerous, and many among them had attained realization. Why did the Buddha not speak to anyone else, but addressed only the Venerable Son of Sari?

Answer: It is like a person entrusting the responsibilities of the household to the eldest son, or entrusting affairs of state to a worthy minister. The Venerable Shariputra possessed wisdom and ability surpassing others; thus, even if the Buddha spoke only to the Venerable himself, how would that be contrary to reason?

The sutra says: “Shariputra! Do you know why that Buddha’s land is called Ultimate Bliss?”

Commentary:

– Sixth, verifying the name

The word “because” signifies a cause. In the preceding section, only the name Ultimate Bliss was given, but the characteristics of Ultimate Bliss were not yet clearly explained. Therefore, without seeing the distinctive qualities of the Land of Ultimate Bliss, it would be difficult to bring forth the aspiration to seek rebirth there. What follows will present the Pure Land in detail; hence, the name of the land is first explained.

The sutra says: “The sentient beings living in that land undergo none of the various sufferings, but instead enjoy every kind of happiness; therefore, it is called Ultimate Bliss.”

Commentary:

– Seventh, summarizing the attainments in Ultimate Bliss

“The sentient beings in that land”: There are altogether ten different terms for sentient beings. The term “sentient beings” used here is merely one of those ten designations. Because sentient beings there are born by transformation from lotus flowers, they are entirely free from the suffering of birth.

Moreover, because their four limbs do not deteriorate, they do not undergo the suffering of aging. Because they have no body subject to segmented birth and death, they do not undergo the suffering of illness. Because their lifespans do not end, they do not undergo the suffering of death.

Because they have no parents, relatives, or kin, they do not undergo the suffering of encountering those they dislike. Because whatever they wish for is fulfilled, they do not undergo the suffering of not obtaining what they seek. Because their bodies are whole and beautiful, they do not suffer from feelings of inferiority due to deformity or disability.

Furthermore, in the Land of Ultimate Bliss the seasons do not change, and so there is no suffering from heat, cold, and the like. Therefore, it is said that the sentient beings in that land are entirely free from all sufferings. This means that there are no three lower realms of hell beings, hungry ghosts, and animals, and that human beings undergo no suffering.

In contrast, in the Saha world, a body with outflows is constantly entwined by the four snakes and its life is harmed by the three dragons; the elements conflict with one another, giving rise to illness and distress; and when karmic retribution is exhausted, death arrives. Where there is love, there will certainly be separation; where there is hatred, there will be encounters with what is disliked. Vertically, beings are deluded regarding principle; horizontally, they are bound by the skandhas.

From that time onward, the people there will forever be free from such things. Moreover, because they have long cultivated wholesome karma^[38], they are born within crimson lotus flowers, with wondrously beautiful forms, and are free from the four marks of birth, aging, illness, and death. Because their minds no longer discriminate, there is nothing that can be called love or hatred.

Sentient beings there obtain whatever they wish for, and conversely, there is nothing they seek but fail to obtain. In that land, sentient beings offer five kinds of incense to the Buddha and adorn their bodies with virtues; therefore, it is said that they undergo none of the various sufferings.

“They enjoy only happiness”: As soon as they set foot in the Pure Land, sages immediately come to welcome them; the lotus flowers then burst into bloom, and in the blink of an eye they behold the Buddha’s body. A breeze arises from somewhere, and they hear the rustling of the jeweled trees. Moreover, here and there auspicious clouds can be glimpsed floating with extraordinary beauty, countless in number.

The assembly gathers fresh flowers in the folds of their soft robes and carries them to distant places as offerings. In the morning, they go to bow before the Buddha, receive the seal of Dharma, and then return to their land. In the evening, they gather in the golden hall to hear precious verses and then practice walking meditation.

Owing to the vast power of the Buddha’s vows and virtues, both those of keen faculties and those who are dull-witted are equally imbued with their benefits. Moreover, old lotuses are about to bloom, displacing the faded flowers; beginners are born by transformation and accomplish the practice of non-retrogression. Is it not the case that, in the near term, all wretched sufferings have already ceased, while the wondrous fruition is also no longer far away?

Therefore, it is said that they enjoy only happiness. For this reason, it is called “Ultimate.”

Question: Is that land included within the three realms?

Answer: Because that land is free from desire, it is not the desire realm. Because its inhabitants dwell upon the ground, it is also not the form realm. Because forms and characteristics exist there, it is not the formless realm.

Within that land there are no seeds of defilement, while outwardly it manifests as a pure place. Furthermore, four streams of water appear in succession, transcending the three realms; therefore, it is not included within the three realms.

The sutra says: “Furthermore, Shariputra! In the Land of Ultimate Bliss there are seven tiers of railings, seven layers of nets, and seven rows of trees, all made of the four precious substances and surrounding it on every side.”

Commentary:

6.2.2.1.1. A detailed explanation of the Pure Land

This passage is divided into two smaller sections: first, a presentation of the adornments of the Pure Land; second, a presentation of the merits and virtues of the Buddha’s body. The first subsection is further divided into eight smaller topics.

6.2.1.1.1. Trees adorned with the four precious substances

This topic is further divided into two smaller points: first, the formal explanation of the adornments; second, the summary of the attainments of the Land of Ultimate Bliss.

– First, the character “furthermore” is similar in meaning to the characters “again” and “repeatedly”; it means “once more.” Previously, the Buddha had said to the Venerable Shariputra:

“That land is free from all suffering; therefore, it is called Ultimate Bliss.” Here, the distinctive qualities of the scenery in the Pure Land are to be clearly presented. Once again, the Buddha addresses the Venerable Shariputra; hence, the sutra says: “Furthermore, Shariputra.”

“In the Land of Ultimate Bliss there are seven tiers of railings”: Surrounding the rows of jeweled trees are seven tiers of railings. The horizontal bars are called lan; the vertical bars are called shun. The character lan has the same meaning as jian; it means a railing.

The two characters meaning “adornment” refer to the precious objects surrounding all the flowers and groves. Why, then, does the text speak only of adorning the trees? Precious objects are found everywhere throughout that land; although only the trees are mentioned, all things are intended.

“Seven layers of nets”: The word “adornment” indicates that in that land nets are spread over the groves and that strands of gold are woven together to form precious ornaments.

The Contemplation Sutra records^[39]: “Above each tree are seven layers of nets, all made of pearls. Within every opening of the nets are fifty billion palaces of Wondrous Flowers, no different from the palace of the Brahma King. Celestial youths are seen spontaneously appearing within them. In that land, precious mani jewels are used to make necklaces. The light of those precious mani jewels shines for one hundred yojanas^[40]. Likewise, as in the Pure Land, such jeweled nets are found everywhere throughout the Brahma heaven.”

The Sutra of Auspicious Signs records: “Countless jeweled nets are all adorned and embellished with golden threads, pearls, and hundreds of thousands of rare, wondrous, and precious treasures. From the four sides of the nets hang jeweled bells. Their brilliant radiance is supremely majestic and splendid; a gentle, auspicious breeze softly stirs the nets. The sound expounding the Dharma resounds throughout the land; hearing it delights the mind and further increases bliss.”

“Seven rows of trees”: Within that land are seven rows of jeweled trees growing in ordered ranks; they constantly bear many wondrous and beautiful flowers that never wither. There are also various marvelous and extraordinary birds above the towers and pavilions, and they frequently fly after the sages. Therefore, these are called the seven rows of trees.

“All are made of the four precious substances”: The character jie has the same meaning as xian; it means “all.” Therefore, instead of saying, “Jie shi si bao,” one may also say, “Xian shi si bao.”

The four precious substances commonly refer to these four: gold, silver, coral, and amber.

The Sutra of Auspicious Signs states: “In that land, trees made of the seven kinds of treasures grow throughout the world. Some are formed from two kinds of treasures, while others are formed from many kinds of precious substances combined together. A tree of gold, for example, has branches, leaves, flowers, and fruits made of silver.

A tree of silver has branches, twigs, flowers, and fruits made of gold. There are even trees whose roots are made of purple gold, trunks of silver, branches of vaidurya, twigs of crystal, leaves of coral, flowers of agate, and fruits of mother-of-pearl. Or there are trees with roots of silver, and so forth; all are like the examples just given.

The trees stand row upon row; branch reflects branch, and leaf illuminates leaf, making their colors fresh and brilliantly radiant, impossible to behold in their entirety. At all times, cool breezes blow and carry five kinds of resonant tones; the notes gong and shang^[41] naturally sound together in melodious harmony.”

The Contemplation Sutra states: “Each tree is eight thousand yojanas tall; each leaf is twenty-five yojanas in length and breadth and displays wondrous colors. Within every flower and leaf shines the light of the seven treasures.”

The statement that they are all made of four treasures follows the account given in this Contemplation Sutra. The sutra says that the railings, netted canopies, and rows of trees are each fashioned from four kinds of treasures. The four treasures mentioned in this sutra are gold, silver, vaidurya, and sphatika. These four are the same as those explained in the preceding passage; hence it is said that all are made of four treasures.

“Surrounded throughout”: ancient commentators offered several different explanations of these two words. First, the railings encircle the jeweled trees; therefore, they are said to surround them. Second, the railings, netted canopies, and rows of trees all encompass the land, adorning every place. Therefore, the expression “surrounded throughout” is used.

Question: Why are the railings, netted canopies, and rows of trees each said to have only seven tiers, rather than five, six, eight, nine, or some other number of tiers?

Answer: Each is said here to have only seven tiers because this signifies that those born in that land attain the seven factors of enlightenment^[42]. Because the seven aspects of bodily and verbal conduct commit no transgressions, they acquire the seven noble treasures^[43].

The sutra says: “For this reason, that land is called Ultimate Bliss.”

– Second, concluding the attributes of the land

Commentary:

This is the second part, concluding the attributes of the Pure Land.

The sutra says: “Furthermore, Śāriputra, in that Land of Ultimate Bliss there are pools made of the seven treasures.”

Commentary:

6.2.2.1.1.2. Pools adorned with various treasures

This section is divided into seven subsidiary points:

– The pools of seven treasures are deep and broad.

– Their water possesses eight qualities.

– The ground is covered with golden sand.

– Jewels are arranged to form steps.

– Jeweled towers and pavilions rise majestically.

– Jeweled lotus flowers cover the surface of the water.

– Conclusion concerning the attributes of the Land of Ultimate Bliss.

– First, the pools of seven treasures are deep and broad

The meaning of the word “furthermore” has already been explained above and need not be explained again here.

The seven treasures are seven kinds of precious substances. First is gold. There are five varieties of gold, of which yellow gold is the finest. Even when buried for a long time, this gold does not deteriorate; though refined repeatedly, it suffers no loss. It remains with the vegetation and does not separate from it, being produced by the earth near it. Thus, the character jin, meaning gold, implies that gold is always intermixed with the earth.

Second is silver. Silver is readily recognized and requires no explanation.

Third is vaidurya. Its full Sanskrit name is vaiḍūrya. This precious substance has five colors. Nowadays, it is commonly called by the abbreviated name vaidurya.

Fourth is crystal. The Treatise on the Great Perfection of Wisdom states: “This precious substance appears in caves within mountains, where ice and snow are transformed into crystal after more than a thousand years. Yet the climate of the Pure Land is temperate, neither hot nor cold, and its ground contains no ice. From what, then, is its crystal formed? Crystal, however, is a substance resembling stone but is not truly stone. Therefore, in the Pure Land it is also called zhijia.”

Fifth is mother-of-pearl. Its full Sanskrit name is musāragalva. This precious substance has a clear blue-green color within.

Sixth is red pearl, a type of pearl that is red in color.

Seventh is agate. Its full Sanskrit name is aśmagarbha, translated into Chinese as “stone treasury.”

The seven treasures are also mentioned in passages below, and in every case their explanation is the same as that given here.

A “pool” is a curved body of water. This pool is constructed, adorned, and embellished with precious stones. A pool differs from a marsh. The pools in the Land of Ultimate Bliss naturally shine with dazzling light.

The Sutra of Auspicious Responses states: “The pools in Ultimate Bliss range in breadth from ten yojanas to hundreds of thousands of yojanas. On their banks grow sandalwood trees whose flowers and leaves all emit a rich fragrance.”

The sutra says: “The water in those pools fully possesses eight qualities.”

Commentary:

– Second, the water fully possesses eight qualities

The water in the pools fully possesses eight qualities. Because the blessings of the Pure Land are supremely excellent, its water also differs from the water of the human realm. This water possesses eight special benefits as well as the five ordinary characteristics of water.

The eight qualities are: first, clear and pure; second, tranquil and cool; third, fragrant and sweet; fourth, soft and refreshing; fifth, moistening; sixth, gentle; seventh, when drunk, it dispels hunger and thirst; and eighth, after being drunk, it nourishes and strengthens the faculties.

The Sutra of Pure Enlightenment states: “The depth or shallowness of the water in those pools accords with one’s thoughts, rising or receding according to one’s mind.”

The Contemplation Sutra states: “The water rises or descends in accordance with the lotus stems and flowers. From within its currents come sounds; one may hear the sounds of Tam tảo, emptiness, non-self, the paramitas, and so forth.”

The sutra says: “The bottoms of the pools are entirely covered with golden sand.”

Commentary:

– Third, golden sand forms the ground

Along the water’s surface lie layer upon layer of lustrous golden sand.

The Infinite Life Sutra states: “Layer upon layer reflects the others. If a pool is made of gold, its sand is made of silver, and so forth.”

The sutra says: “On all four sides, the pathways are formed from gold, silver, vaidurya, and crystal combined together.”

Commentary:

– Fourth, jewels are used to construct the steps

“Side” means the surrounding area, the boundaries on all four sides. “Steps” means a stairway. “Path” means a road. Thus, “side” here refers to the pathways upon the steps.

Gold, silver, vaidurya, and crystal have already been explained above.

“Formed together” means that these four kinds of treasures are combined to create them.

The sutra says: “Above the pools are towers and pavilions, all likewise adorned with gold, silver, vaidurya, crystal, mother-of-pearl, red pearls, and agate.”

Commentary:

– Fifth, jeweled towers and pavilions rise majestically.

“Above are towers and pavilions” means that above the pools of seven treasures stand towers and pavilions soaring high into the sky.

“Likewise”: above the pools of seven treasures are lofty towers and pavilions, also fashioned from various treasures; therefore, the word “likewise” is used.

The seven treasures—gold, silver, vaidurya, crystal, mother-of-pearl, red pearls, and agate—have been explained previously.

“Adorned with them” means that they are decorated in an exceedingly magnificent, beautiful, and resplendent manner.

The Treatise on the Infinite Life Sutra states: “This is the adornment of the land.”

The Contemplation Sutra states: “Everywhere there are various treasures and towers and pavilions constructed above the pools. People are always strolling there. They often ascend those towers and pavilions to behold the entire Pure Land, and their hearts become exceedingly joyful and at ease.”

The sutra says: “Within the pools are lotus flowers as large as carriage wheels.”

Commentary:

– Sixth, jeweled lotus flowers cover the surface of the water

This passage is divided into four parts. First, it states the name of the flower. Second, it describes the flower’s shape and dimensions. Third, it explains the flower’s colors. Fourth, it describes the flower’s fragrance and purity.

The following will explain the first two points.

Lotus: this refers to an actual lotus flower. Because it is beautiful, it is called a flower. The lotus flowers here are not only large but also round, shaped like wheels.

The Contemplation Sutra on the Buddha of Infinite Life and the Sutra of Equal Enlightenment state: “The flowers measure approximately from twenty li to six million li^[44].” Yet when this sutra speaks of large and small, it provides no fixed standard by which they may be precisely determined. Thus, in this sutra, “large” is certainly spoken of in contrast to “small.”

The sutra says: “Blue flowers emit blue light; yellow flowers emit yellow light; red flowers emit red light; white flowers emit white light; they are subtle, wondrous, fragrant, and pure.”

Commentary:

This passage of the sutra continues by explaining the latter two points in the previously mentioned section concerning “lotus flowers covering the water.” The third concerns their colors, and the fourth concerns their fragrance. As the sutra states, there are four colors, and each color emits a distinct light.

Radiance: this means that each kind of brilliant light is distinct.

Subtle and wondrous: exquisitely refined and unlike the ordinary.

Fragrant: possessing a pleasing scent.

Pure: utterly pure in nature.

Therefore, they are described as subtly fragrant and utterly pure.

The Sutra of Purity states: “Each leaf and every flower possesses all the various precious colors; why, then, are only blue light and the like mentioned?” From this, it may be known that this sutra mentions only the principal colors.

Question: Why are there only four colors?

Answer: The sutra mentions only four colors because these alone are real and not false. It also implicitly signifies that those born in the Pure Land are upright and sincere in mind and truthful in speech; they realize the four kinds of nirvana^[45] and attain the four wisdoms^[46]. Therefore, the sutra says: “Sariputra! The Land of Ultimate Bliss is adorned with such qualities and virtues.”

Seventh, this is the general conclusion concerning the qualities and virtues of the Land of Ultimate Bliss. This is similar to what has been explained in the preceding sections and may be understood accordingly.

The sutra says: “Furthermore, Sariputra! In that Buddha-land, celestial music is constantly played.”

Commentary:

6.2.2.1.1.3. Music Resounds Through the Sky

Celestial music plays in the sky, and within that music the sound of the Dharma resounds. All who hear it in that land give rise to wholesome thoughts.

The Contemplation Sutra on the Buddha of Infinite Life states: “Countless musical instruments hang throughout the sky and sound of themselves without being struck. Musical instruments also hang from the jeweled trees and within the towers; all spontaneously produce music and, in accordance with the wishes of sentient beings, proclaim the sounds of the Dharma. When devas and humans hear them, they resolve to enter the Way. Some songs proclaim the Dharma of the six paramitas, while others praise the Dharma of the Three Vehicles.”

The sutra says: “The ground is made of pure gold.”

Commentary:

6.2.2.1.1.4. The Ground Is Covered Entirely with Gold

The mind contains no seeds of defilement, and the ground is made entirely of pure gold. The ground there is naturally soft, rising and falling beneath each footstep.

The Contemplation Sutra on the Buddha of Infinite Life states: “The ground there resembles the sun suspended in the midst of the vast open sky. It is smooth and delicate: as soon as one sets down one’s foot, it sinks; when the foot is lifted, it rises again. Moreover, in that land there is neither Mount Sumeru nor any other mountain.”

The Sutra of Auspicious Signs states: “That Buddha-land is naturally formed through the combination of the seven treasures. Its ground is boundless, wondrously beautiful beyond measure, and surpasses all worlds throughout the ten directions.”

This sutra passage mentions only gold for the sake of brevity, but in truth the land possesses all seven treasures, including gold, silver, lapis lazuli, and so forth. Precious objects of every kind and fine, beautiful silks completely cover the ground. Devas and humans alike walk and stand upon them. All these adornments manifest the exceptional rarity of that land.

The sutra says: “Throughout the six periods of day and night, mandarava flowers constantly rain down.”

Commentary:

6.2.2.1.1.5. Flowers Rain Throughout the Sky

The six periods of day and night: day and night together comprise twelve periods—six during the day and six during the night.

Question: In the Western Pure Land, the landscape and ground are supremely excellent, and those who dwell there are free from ignorance; that land has neither brightness nor darkness. Why, then, does the sutra speak of day and night?

Answer: The flowers opening and the appearance of golden radiance constitute dawn. The birds sleeping in the jeweled forests is the phenomenon by which the bodhisattvas bring on darkness. Time in the Western Pure Land is unlike that of the Saha world; therefore, its darkness and light are also different.

The word “nhi” is merely an auxiliary particle in the sentence and has no meaning of its own.

The word “vu” refers to fluttering down from the sky and therefore means “rain.”

Mandarava flower is a transliteration from Sanskrit. In Chinese it is translated as “flower pleasing to the mind.”

The flowers have vivid colors and an extraordinary fragrance. Those who smell or see them feel refreshed in body and mind, and their resolve for the Way increases. When the wind blows, the withered flowers are swept away; the ground immediately opens, and the withered flowers fall into it. Then fresh flowers rain down again to adorn the golden ground.

The Lotus Sutra states: “After the wind blows away the withered flowers, other fresh and beautiful flowers rain down.” Flowers possess four characteristics. First, they adorn the Pure Land. This symbolizes that those born in that land adorn themselves with wholesome Dharma. Second, they embellish the radiant terraces. This represents their superiority to the true Dharma realized by followers of the Two Vehicles. Third, flowers come before fruit. This symbolizes that birth in that land is first the cause and afterward the fruition. Fourth, their fragrance travels far, delighting those who smell it. This means that those born in that land have fragrant virtues and deeds, and their renown resounds throughout the ten directions. Therefore, it is called a rain of flowers.

Question: What is signified by the rain of white flowers in the Pure Land?

Answer: It means that only those with pure karma may be born in the Pure Land. Some say that the flowers are round and red, but this interpretation is incorrect. The Lotus Sutra states: “Only the white lotus emits white light. One rides a white ox and holds a white fly-whisk, and so forth.” Here, white is said to be the standard color among all colors, just as the One Vehicle is the source of all dharmas. Therefore, to say that they are round and red is untenable.

The sutra says: “Every morning, the sentient beings of that land each fill the folds of their robes with exquisite flowers and make offerings to a hundred thousand kotis of Buddhas in other lands.”

Commentary:

6.2.2.1.1.6. Everyone Travels to Other Lands

This section is divided into three points: first, carrying flowers as offerings to the Buddhas; second, returning to their land to practice walking meditation; and third, the general conclusion concerning the qualities and virtues of the Land of Ultimate Bliss.

– First, the sutra passage concerning this point is very easy to understand.

“Each using the folds of their robes”: each person uses the folds of their own robe. “Y kich” has the same meaning as “y kham,” namely, the fold of a robe.

“Filled with exquisite flowers”: this means filling them with fresh and beautiful flowers.

“To make offerings”: presenting articles is called “offering”; providing support is called “sustenance.” Therefore, it is called “making offerings.”

“Other lands”: this refers to the hundred thousand kotis of Buddhas. It indicates the number of Buddhas to whom offerings are made. Other sutras state that the inhabitants of the Western Land of Ultimate Bliss sit in palaces made of the seven treasures or upon precious white lotuses and, relying on the Buddha’s spiritual powers and awe-inspiring might, fly through the sky to worlds throughout the ten directions. They carry fresh and beautiful flowers and precious objects, making offerings according to their wishes. At the same time, they hear the wondrous Dharma, receive predictions of buddhahood, and engage in other such activities.

The sutra says: “At mealtime, they immediately return to their own land to eat and practice walking meditation.”

Commentary:

– Second, returning to their land and practicing walking meditation.

When mealtime arrives, they immediately return to their land; after taking their meal, they practice walking meditation. In walking meditation, they may circumambulate the jeweled halls, walk around the jeweled groves, or pace back and forth. It is like a strand of raw silk wound to and fro; therefore, it is called walking meditation. Their feet tread upon the jeweled ground while their mouths recite the golden scripture; therefore, it is called walking meditation.

The Sutra of Auspicious Signs records: “Those who attain rebirth there, as mealtime approaches, suddenly see bowls made of the seven precious substances naturally appear before them. Such bowls come of themselves according to their wishes, and a hundred kinds of food and drink naturally fill them. Although it is said that such food is present, in truth no one ever eats it. There, merely seeing its appearance and smelling its fragrance is just like having eaten. They naturally become fully satisfied, their bodies and minds harmonious, without being enticed by flavors in the least. When the meal is over, the bowls and vessels naturally disappear. In this way, whenever mealtime arrives, the bowls and vessels appear again. Thus it is day after day.”

Why does the Larger Sutra describe eating differently from this account? Because everything in that land exists through manifestation; therefore, what could be inconsistent?

Question: The people of the Western Land are supremely excellent, and their bodies naturally emit light. Since there is no light from the sun or moon, why is it said that there is a time for taking the meal?

Answer: Bronze bells ring spontaneously, and jade chimes resound; the assembly of sages comes of itself to attend the Dharma gathering, gathering like clouds.

Question: What is food? If food means that which sustains and benefits, then what do beings eat in the Pure Land?

Answer: If considered according to the true recompense of the Pure Land, then the joy of meditation is taken as food. If explained according to the manifested Pure Land, then provisional food is used to nourish the body.

The scripture says: “Shariputra! Such are the distinctive qualities of the fruition of the Land of Ultimate Bliss.”

Commentary:

– Third, the concluding summary of the fruition of the Land of Ultimate Bliss.

This section has already been explained above. From this point onward, it need not be mentioned again.

The scripture says: “Furthermore, Shariputra! In that land there are also many kinds of birds of wondrous and variegated colors.”

Commentary:

6.2.2.1.1.7. The birds chant the wondrous Dharma

This section is divided into two subsidiary points. First, the precious birds are presented. Second, doubts and attachments are dispelled.

– First, presenting the precious birds

This section is further divided into five parts. First, a general account of the precious birds. Second, an explanation of their names. Third, their utterance of harmonious and elegant sounds. Fourth, their proclamation of the sounds of Dharma. Fifth, hearing them and giving rise to wholesome thoughts.

– One, presenting the precious birds

The two words “Furthermore” are similar to the two words “Again and moreover,” meaning: furthermore, moreover. The word “further” by itself means successively. Because doubts are explained and resolved one after another, the two words are joined together to form “furthermore.”

That land: this means that the Western Land continues to manifest there without alteration—always existing and eternally present.

Many kinds: this means that there is not merely one kind; hence the expression “many kinds.”

Wondrous: similar in meaning to extraordinary; it means strange and marvelous, exceptionally beautiful, distinctive, and rare.

Variegated colors: their plumage has many unusual colors.

Question: The adornments of the Pure Land are supremely excellent, and even ordinary beings are absent there; why, then, are birds born in that land?

Answer: These precious birds exist because Amitabha Buddha manifests them through transformation to extol the benefits of the sounds of Dharma and to adorn the realm further. Therefore, a passage below says: “They are transformationally manifested because he wishes the sounds of Dharma to circulate.”

The scripture says: “They are birds such as white cranes, peacocks, parrots, sharis, kalavinkas, and jivajivakas.”

Commentary:

– Two, explaining the name of each kind of bird

White crane: its head is red, and its feathers are as white as frost and snow. When it cries, its voice stirs the nine heights; when it dances, its beauty accords with the eight seasonal divisions. Because it is utterly unlike other birds, it is called the white crane.

Parrot: this bird has emerald-green plumage and a rosy-red beak. Its feathers are light and beautiful, enabling it to fly great distances; its tongue is slender and long, and its song is melodious. Therefore, it is called the parrot.

Shari: this is a phonetic transcription from Sanskrit. In China it is translated as the Autumn-Child Bird. This bird is small but exceedingly beautiful; not only is it beautiful, but it is also extraordinarily numinous. Although it is not large, it can fly ten thousand miles, and its clear cry resounds again and again.

Kalavinka: this is a phonetic transcription from Sanskrit. In China it is translated as the Wondrous-Voiced Bird. This bird has a clear and melodious cry and a graceful body. Those who hear its song are certain to become attentive and composed. Whoever sees it is captivated and fully delighted. Therefore, it is called the Wondrous-Voiced Bird.

Jivajivaka: also called the Life-Life Bird. This bird proclaims the Dharma with an exceedingly beautiful voice and flies swiftly, lightly, and gracefully. It is a most extraordinary bird: it has a human face and a bird’s body, with two heads sharing one body. Therefore, it is called the Shared-Life Bird.

The scripture says: “Throughout the six periods of day and night, these birds constantly utter harmonious and elegant sounds.”

Commentary:

– Three, uttering harmonious and elegant sounds

The six periods of day and night: the day and the night are each divided into six periods. Day and night together comprise ten periods. Today, we call this twenty-four hours.

Uttering harmonious and elegant sounds: “harmonious” means gentle and agreeable—that is, mild, soft, and soothing. The gentle sounds of these numinous birds of the Western Land are unlike the songs of ordinary birds in the mundane world. Their tones are soft and their cries are clear. Therefore, this is called “uttering harmonious and elegant sounds.”

The scripture says: “Within their songs they proclaim and elucidate such teachings as the five faculties, the five powers, the seven factors of enlightenment, the factors of the Noble Eightfold Path, and so forth.”

Commentary:

– Four, proclaiming the sounds of Dharma

Proclaim and elucidate: “proclaim” conveys the image of a stream of water flowing continuously without interruption. “Elucidate” means speaking continuously without ceasing.

The five faculties and so forth: these are the thirty-seven factors of enlightenment. Although this sutra does not mention the four establishments of mindfulness, the four right efforts, and the four bases of spiritual power, the words “and so forth” appear afterward. “And so forth” implicitly refers to those three groups. The explanation of these teachings is provisionally divided here into seven groups.

First, the four establishments of mindfulness: the body, feelings, mind, and dharmas. These four have wisdom as their essence. This means that through the power of mindfulness, wisdom abides upon its object.

Second, the four right exertions: the exertion of restraint, the exertion of abandonment, the exertion of guarding, and the exertion of cultivation. These four have diligence as their essence. Diligence produces the function of cultivation and eradication.

Third, the four bases of spiritual power: aspiration, diligence, mind, and contemplation. These four have concentration as their essence, because concentration is cultivated through these four teachings.

Fourth, the five faculties: faith, diligence, mindfulness, concentration, and wisdom. The five faculties are also called the five bases. These five teachings give rise to wholesome qualities.

Fifth, the essence of the five powers is likewise the five faculties. Because it is difficult to distinguish the essence of the five powers from that of the five faculties, the five faculties are separated into five distinct categories.

Sixth, the seven factors of enlightenment: investigation of dharmas, diligence, joy, mindfulness, concentration, equanimity, and tranquility. Among these seven, investigation of dharmas, mindfulness, and concentration belong to the specific-object mental factors. Diligence, equanimity, and tranquility belong to the wholesome mental factors. Joy alone belongs to the universally concomitant mental factors.

Seventh, the factors of the Noble Eightfold Path: these are the eight dharmas of right view, right thought, right speech, right action, right livelihood, right mindfulness, right concentration, and right effort. Among them, the essential nature of right thought is wisdom, because it is that which can give rise to speech, and only a Buddha possesses it. Right speech and right action take non-hatred and non-delusion as that which gives rise to them, and bodily and verbal action as their substance. Because non-greed is taken as that which gives rise to it, it is called right livelihood. To abandon the five wrong livelihoods, one must take nonmanifest form and volition as their substance. The remaining factors are all designated according to their customary names.

When the thirty-seven dharmas are combined according to their essential natures, there are nine factors. First, wisdom; second, effort; third, concentration; fourth, faith; fifth, mindfulness; sixth, joy; seventh, equanimity; eighth, pliancy; and ninth, nonmanifest form. Thus, among the universally occurring mental factors, there is only the single factor of joy. Among the object-determining mental factors, there are three factors: mindfulness, concentration, and wisdom. Among the wholesome mental factors, there are four factors: faith, diligence, equanimity, and pliancy. Among material dharmas, there is the single factor of nonmanifest form.

Because hearers cultivate the thirty-seven factors of enlightenment in different ways, the factors of enlightenment are called bodhisattva dharmas.

“Such dharmas”: these are the dharmas just presented above. At the higher level are such dharmas as the Five Faculties, Five Powers, Seven Factors of Enlightenment, and Noble Eightfold Path; at the lower level are such dharmas as the Four Foundations of Mindfulness, Four Right Efforts, Four Bases of Spiritual Power, and so forth. Because this expression refers collectively to all those dharmas, they are called “such dharmas.” Alternatively, it refers to similar dharmas such as the six paramitas and myriad practices, and so forth. If it were not so, would the other dharmas not be expounded?

The scripture says: “When the beings in that land hear these sounds, they all together become mindful of the Buddha, mindful of the Dharma, and mindful of the Sangha.”

The commentary:

– Fifth, after hearing them, they give rise to wholesome mindfulness and recollect the Three Jewels

The word “Buddha” has been explained above.

The Sanskrit word for Dharma is transliterated as Đạt-ma. In China it is translated as “Dharma.” Dharma means that which maintains its own nature and provides an object of understanding. It refers to such dharmas as the Four Truths, the Twelve Links of Dependent Origination, and the six paramitas.

Sangha: the Sanskrit is transliterated as Tăng-già. In China it is translated as “Assembly.” Assembly means harmony and unity. This consists of bodily harmony in dwelling together; verbal harmony without contention; mental harmony without opposition; harmony in the precepts through common practice; harmony in views through common understanding; and harmony in benefits through equal sharing. A community of bhiksus possesses these six qualities of harmony and is therefore called the Sangha. Because the Buddha, Dharma, and Sangha are all worthy of reverence, they are called the Three Jewels.

The birds convey subtle and wondrous sounds of Dharma, causing those who hear them to arouse the supreme aspiration. Those who recollect the sacred names of the Three Jewels eradicate the afflictions accumulated over many lifetimes.

Question: The divine birds expound many dharmas, yet those who recollect the sacred names recollect only one Dharma. Which Dharma, then, is foremost?

Answer: The divine birds’ exposition of many dharmas represents the boundlessness of the teaching. Although people recollect only the Three Jewels, these already encompass all wholesome qualities.

The scripture says: “Sariputra! Do not suppose that these birds were born as retribution for their offenses.”

The commentary:

– Second, dispelling doubts and attachments

As in the section discussing the precious kinds of birds, this section is also divided into five minor points. First, denying that they are truly beings born through karmic retribution. Second, explaining the reason. Third, answering that even the names of the three evil destinies do not exist. Fourth, affirming that the evil destinies are wholly absent even in name. Fifth, formally confirming that the birds are manifestations produced by the Buddha’s mind.

First, refuting the notion that they were born through karmic retribution

The word “you” is the expression the Buddha used to address all his disciples.

The word “do not” means “never” or “must not.” This passage says that one must not suppose those divine birds were born as retribution for offenses and evil karma. It establishes that the divine birds were not born through karmic retribution. It was feared that, upon hearing there are divine birds in the Land of Ultimate Bliss, some might hesitate and cease aspiring to be reborn there. The meaning is that no evil conditions whatsoever remain in the Pure Land. It was feared that those in the Dharma assemblies might consequently fail to arouse a courageous resolve. Therefore, the Buddha forestalled this by saying that one must not claim those birds were born as retribution for offenses.

The scripture says: “Why is this so?”

The commentary:

Second, explaining the doubt

The four characters meaning “why is this so?” indicate an inquiry into the reason. The statement that they are not truly beings born through retribution requires an explanation. The words “for what reason” and “why” have the same meaning.

The scripture says: “In that Buddha’s land there are no three evil destinies.”

The commentary:

Third, explaining that even the names of the three evil destinies do not exist

The three evil destinies are the destinies of hell beings, hungry ghosts, and animals.

The Sanskrit term for hell is transliterated as Na-lạc-ca. In China it is translated as “instruments of suffering.” These are instruments used to torment sentient beings.

Hungry ghosts experience many fears and are constantly afflicted by hunger and thirst; hence they are called hungry ghosts.

The term for animals may also be pronounced according to the fanqie spellings nhận-lục or hi-lục. It means beings reared and sustained by humans. They are also called “beings born sideways”; because they create the karma of sideways birth, they likewise undergo the retribution of sideways birth. This explanation is given to distinguish the meaning clearly. When the six destinies are discussed extensively, they are also divided into separate sections and categories, as explained in other sutras and treatises.

Question: Why are the evil destinies wholly absent?

Answer: When beings attain rebirth in the Pure Land, their wholesome karma and favorable conditions are exceedingly profound, and they will never again assume any other bodily form. All are beings born together under the same conditions. This differs from the splendid realms of the heavenly palaces, where one must still continue to cultivate wholesome karma. The Land of Ultimate Bliss is a supremely excellent realm; how could anyone possessing evil causes be born there? Moreover, that Buddha made the vow: “If, when I attain Buddhahood, the three evil destinies exist in my land, I shall certainly not abide in perfect enlightenment.” Therefore, the Land of Ultimate Bliss is entirely free from the evil destinies.

The scripture says: “Sariputra! In that Buddha’s land, even the names of the three evil destinies do not exist, much less the three evil destinies themselves.”

The commentary:

Fourth, even the names of the three evil destinies do not exist

Even their names do not exist, much less could the birds actually belong to those classes of beings.

The scripture says: “All these birds were manifested by Amitabha Buddha because he wished the sounds of Dharma to be proclaimed and spread everywhere.”

The commentary:

Fifth, formally explaining that they are transformations produced by the Buddha’s mind

At first, everyone in the Dharma assembly harbored doubts. Since these were not bodies truly born through karmic retribution, on what basis could such questions be resolved?

Therefore, the Buddha spoke this passage of scripture to resolve those uncertainties.

Question: Through the power of Amitabha Buddha’s body, he could manifest many Buddha-bodies so that sentient beings, seeing their excellent marks, would arouse the aspiration for enlightenment and, hearing the sounds of Dharma, would awaken to the Way. Why, then, did the Buddha have to manifest various birds and beasts in order to propagate the Dharma teachings?

Answer: Manifesting transformation bodies as Buddhas would not be especially rare or marvelous. Therefore, he manifested divine birds that sentient beings could easily see. Thinking that encountering a Buddha is extremely difficult, they would consequently give rise to supreme faith. Even if the Buddha manifested the beings of many destinies, it would still be inadequate to regard this as difficult. How much more so when the Buddha assumes a body of the same kind as each class of sentient beings and expounds the Dharma everywhere. The jeweled groves and jeweled nets all proclaim the sounds of Dharma; within the sounds of flowing water and cooling breezes, the true teaching is also proclaimed. For these reasons, the divine birds were manifested.

The scripture says: “Sariputra, in that Buddha’s land, gentle breezes blow, stirring the rows of jeweled trees and jeweled nets, which produce subtle and wondrous sounds like hundreds of thousands of musical instruments playing simultaneously.”

Commentary:

6.2.2.1.1.8. The Wind Produces Musical Sounds

This passage is divided into four parts. First, the wind stirs the jeweled trees. Second, the sounds resemble music. Third, those who hear them give rise to wholesome mindfulness. Fourth, a concluding summary of these accomplishments and adornments.

One and Two

Gentle wind: this means a fine breeze, a subtle, soft, and gentle wind, rather than violent winds or storms. Because the wind stirs the rows of jeweled trees and jeweled nets, it causes wondrous sounds to arise.

“Like”: the word “like” has the sense of “comparable to” and is also close in meaning to “as though”; it means “resembling.” It is like a hundred thousand kinds of music being played together at once. Gentle breezes gradually blow through the rows of trees and jeweled curtains and nets, and the sounds spread throughout the ten directions. Those sounds are peaceful and wondrous, blending harmoniously with music. Therefore, it is said that they resemble a hundred thousand kinds of music being played simultaneously.

The sutra says: “Those who hear these sounds naturally give rise to mindfulness of the Buddha, mindfulness of the Dharma, and mindfulness of the Sangha.”

Commentary:

Three, Hearing the Music and Giving Rise to Wholesome Mindfulness

Naturally: a habit repeatedly practiced without interruption is called natural. It is not called natural in the sense that it has no cause.

Giving rise to mindfulness of the Buddha, the Dharma, and the Sangha: the Buddha, Dharma, and Sangha are also called the Three Jewels, as explained above; hence this may be called mindfulness of the Three Jewels. There are three ways to be mindful of the Buddha:

First is mental recitation, meaning to hold the recollection firmly in the mind. Second is soft-voiced recitation, meaning to recite aloud but so quietly that only oneself can hear. Third is loud-voiced recitation, which has ten merits.

First, it dispels drowsiness. Second, it causes the heavenly maras to become afraid. Third, the sound of recitation resounds throughout the ten directions.

Fourth, it ends the suffering of the three evil paths. Fifth, external sounds cannot intrude. Sixth, the mind does not become distracted.

Seventh, one advances vigorously and diligently. Eighth, all Buddhas rejoice. Ninth, one attains samadhi in the present.

Tenth, one attains rebirth in the Pure Land. Yet one must clearly understand four cases of recitation. First, the mind recites but the mouth does not.

Second, the mouth recites but the mind does not. Third, both mind and mouth recite. Fourth, neither mind nor mouth recites.

Of the four cases just described, the word “mindfulness,” according to the proper meaning presented in the sutra, belongs to the first and third cases.

The Sutra of Auspicious Signs records: “A cool, gentle breeze blows, neither cold nor hot. It stirs the curtains and nets and the rows of trees, causing the unsurpassed, wondrous sounds of the Dharma to resound. Those who hear these Dharma sounds no longer give rise to defilements and naturally become refreshed and joyful, as though they had attained meditative concentration.”

The sutra says: “Sariputra! The land of that Buddha possesses such accomplishments and adornments.”

Commentary:

Four, Concluding Summary of the Extraordinary Accomplishments of the Land of Ultimate Bliss

The sutra says: “Sariputra! What do you think? Why is that Buddha called Amitabha?”

Commentary:

6.2.2.1.2. Explaining the Characteristics of the Buddha’s Body

This section is divided into two parts. First, it presents the characteristics of the teaching lord. Second, it presents the characteristics of the assembly. The first part is further divided into three passages: first, resolving questions concerning the Buddha’s name; second, formally explaining the name; and third, presenting the number of kalpas since he attained Buddhahood.

6.2.2.1.2.1. Characteristics of the Teaching Lord

6.2.2.1.2.1.1. Resolving Questions Concerning the Buddha’s Name

In this section, Sakyamuni Buddha himself provides the explanation.

The sutra says: “Sariputra! That Buddha possesses immeasurable light that illuminates all lands throughout the ten directions, leaving nowhere unilluminated; therefore, he is called Amitabha.”

Commentary:

6.2.2.1.2.1.2. Explaining the Meaning of the Name Amitabha

He is called Amitabha for the following two reasons. First, the name is established on the basis of his light. Second, the name is established on the basis of his lifespan.

The name is established on the basis of his light. There are two kinds of light. The first is inner light, namely the wisdom within that is capable of illumination, and this pertains to principle.

The second is outer light, the light radiating outward from the body, and this pertains to phenomena. When this sutra says that Amitabha Buddha possesses immeasurable light capable of illuminating without obstruction all lands throughout the ten directions, it refers specifically to the light of his body. His indestructible vajra substance and unobstructed body of liberation resemble clear crystal, manifesting a substance that is wholly transparent.

All the objects and scenery of that land appear within this light. The wings of the various birds are only one fathom in span, but when they take flight, their size becomes immeasurable.

In the Sutra of the Buddha of Immeasurable Life, the Buddha says: “His body possesses many kinds of light, even immeasurably many.... That light shines upon sentient beings, and whoever sees it has the three defilements eradicated. If anyone in the three evil paths sees that light, all suffering comes to an end, and after death they all attain liberation.”

The Treatise on the Great Perfection of Wisdom records: “The bodies of the bodhisattva assemblies in the land of Amitabha Buddha constantly emit light extending for one hundred thousand yojanas. Likewise, the Buddha’s light illuminates all worlds throughout the ten directions.”

The Sutra of the Contemplation of the Buddha of Immeasurable Life records: “The body of that Buddha has light like the golden radiance of Jambunada^[47] produced by hundreds of thousands of myriads of kotis of Yama devas^[48] in the Desire Realm. The body of that Buddha is six hundred thousand kotis of nayutas^[49] of Ganges sands^[50] of yojanas in height. The white tuft between his eyebrows curls gracefully to the right and resembles five Mount Sumerus.^[51] The Buddha’s eyes are like the waters of the four great seas, pure, clear, and distinct; and the pores of his body emit brilliant light, likewise resembling five Mount Sumerus.

The Buddha’s radiant halo is like a hundred kotis of great trichiliocosms.^[52] Within the rays of that Buddha’s radiant halo appear five million kotis of nayutas of Ganges sands of transformation Buddhas; and each such transformation Buddha is attended by innumerable transformation bodhisattvas. That Buddha possesses eighty-four thousand excellent marks; each mark has eighty-four thousand subsidiary characteristics, and each subsidiary characteristic has eighty-four thousand rays of light illuminating immeasurable worlds throughout the ten directions.

Because the Buddha possesses such light, he is called Amitabha.

The more benighted the world becomes, the more resolute is the radiance of purity. It is like a person afflicted with an eye disease who cannot see the sunlight; how could that be the fault of the sunlight? It is also like a deaf person who cannot hear thunder; how could that be the fault of the thunder? Because the karmic power of sentient beings is deep and heavy, they cannot see the Buddha’s radiant light; how could that be the Buddha’s fault?”

The sutra says: “Sariputra! The lifespan of that Buddha and of the people in his land extends for immeasurable, boundless asamkhya kalpas; therefore, he is called Amitabha Buddha.”

Commentary:

The Name Is Established with Reference to His Lifespan

Lifespan: this refers to the continuously sustaining nature of the eighth consciousness. It belongs to the category of conditioned factors dissociated from mind.

Immeasurable: this refers to a quantity without limit.

Boundless: this means vast and limitless, without any boundary.

Asamkhya kalpas: this is a transliteration from Sanskrit. In Chinese it is translated as “numberless kalpas,”^[54] indicating an infinitely long period of time.

Question: The bodies of that Buddha and his people are conditioned phenomena and have not escaped the changes and transformations of the four marks. How, then, can they avoid perishing at some time?

Answer: Having relinquished the two kinds of birth and death, they attain bodies of the five skandhas that endure perpetually. Moreover, since their compassionate vows are boundless, how could their lives ever come to an end? Furthermore, because the karma of killing was eliminated long ago, their lifespans are therefore prolonged.

Question: Amitabha Buddha has attained Buddhahood, so it is only natural that his lifespan should be immeasurable. But his people are presently at the stage of cultivating the cause; how, then, can their lifespans also be as immeasurable as his?

Answer: Because their unwholesome karma is slight and scant, while the seeds of goodness increase day by day, theirs are no longer bodies subject to fragmentary birth and death, and they are forever free from birth and death. Thus, what could be contrary to reason in saying that their lifespans equal that of the Buddha? Therefore, the Sutra of Immeasurable Life states: “The lifespan of that Buddha is so long that it cannot be calculated or recounted. Suppose that immeasurable beings throughout the worlds of the ten directions all attained arhatship and gathered together to calculate it for hundreds of thousands of myriads of kalpas; even then, they could not know the length of that Buddha’s lifespan. The lifespans of the bodhisattvas, devas, and humans are likewise.”

The Sutra of Pure Awakening states: “Amitabha Buddha wishes to teach and transform all kinds of sentient beings throughout the ten directions, causing them all to be born in his land and all to attain nirvana. Bodhisattvas, from the time they are still sentient beings until they have completed their course as sentient beings, in turn teach and transform sentient beings throughout the ten directions, enabling them also to become Buddhas. After those beings become Buddhas, they in turn teach and transform all sentient beings, bringing them together to nirvana, and only afterward do they themselves realize nirvana. From this it may be known that their lifespans are immeasurable.”

Question: Do the people in that land bear bodies subject to fragmentary birth and death^[55], or bodies subject to transformational birth and death^[56]?

Answer: If discussing the recompense land, theirs are precisely bodies subject to transformational birth and death. If they teach and transform beings within a Pure Land, however, they have still not relinquished bodies subject to fragmentary birth and death.

Question: This sutra itself says that the lifespan of that Buddha is long, but the matter has not yet been examined in detail. How many kalpas have passed since that Buddha attained Buddhahood and became a Buddha?

The sutra says: “Sariputra! It has been ten kalpas since Amitabha Buddha attained Buddhahood.”

Commentary:

Explanation of the number of kalpas since the attainment of Buddhahood

The sutra says: “Furthermore, Sariputra! That Buddha has immeasurable and boundless disciples who are sravakas, all of whom are arhats, whose number cannot be known by calculation. The multitude of bodhisattvas is likewise.”

Commentary:

6.2.2.1.2.2. Explanation of the characteristics of the assembly of listeners

This section is divided into four parts. First, the two assemblies of the Lesser and Great Vehicles are beyond enumeration. Second, the causes and practices of the two assemblies, the newly arrived and the long-established, differ. Third, the exhortation to be born in that land. Fourth, the exhortation to seek birth there and its benefits.

6.2.2.1.2.2.1. The two assemblies of the Lesser and Great Vehicles are beyond enumeration

This part is further divided into two points.

One, explanation of the size of the assembly

Sravaka disciples: Because they awaken to the Way by hearing the Dharma, they are called sravakas, “voice-hearers.”

Disciples: Those who mature after the Buddha are called “younger brothers.” Because they attain liberation through the Buddha, they are called “children.”

All are arhats: To avoid confusing them with those who have attained the preceding three fruits^[57], the text says that they are all arhats.

Not knowable by calculation: This means that the multitude of sravakas cannot possibly be fully enumerated.

The bodhisattvas are likewise: Like the assembly of sravakas, the multitude of bodhisattvas is also beyond enumeration.

Question: In a defiled land, beings have heavy karma and are difficult to teach and transform, so it is understandable that the Buddha teaches the Three Vehicles. But in the Pure Land, everyone possesses profound faith and is easy to exhort and transform. Why, then, does the text say that there are only those who have attained the fourth fruit?

Answer: First, it is intended to show that the Buddha’s teaching and transformation extend to all capacities, whether profound or shallow. Even a person who has committed the five heinous offenses need only recite his name ten times to be born in that land. Second, to reveal the adornment of his retinue, the text says that multitudes surround him. Thus, although it is a Pure Land, there is still an assembly of sravakas.

The Lotus Sutra states: “When that Buddha appears in the world, although it is not an evil age, he teaches the Three Vehicles because of his original vow.”

The Sutra of the Contemplation of the Buddha of Immeasurable Life states: “When people of Lesser Vehicle capacity are born in that land, they attain the fourth fruit.”

Question: If speaking of the truly pure recompense land, followers of the Two Vehicles cannot dwell there. If speaking of the manifested land, however, those who have attained any of the four fruits may all be born in the Western Pure Land. Why, then, does the text say only that all are arhats, without mentioning those who have attained the other three fruits?

Answer: In the recompense Pure Land, the sravakas are provisional manifestations. This statement is made with reference to the supreme character of that land. The reason it does not say that all four fruits are present in the manifested Pure Land is that all have reached the stage of preparatory practice, at which they can subdue conceptual discrimination, and are therefore able to dwell in the Pure Land.

The Sutra of Immeasurable Life states: “Followers of the Two Vehicles cannot be born there.” This is said with reference to the recompense land.

The sutra says: “Sariputra! That Buddha-land has attained such distinctive accomplishments

Commentary:

Two, a general conclusion concerning the distinctive accomplishments of the Land of Ultimate Bliss.

The sutra says: “Furthermore, Sariputra! The sentient beings born in the Land of Ultimate Bliss are all avaivartikas.”

Commentary:

6.2.2.1.2.2.2. The causes and practices of the two assemblies, the long-established and the newly arrived, differ

As in the preceding smaller section, the text of this part is also divided into two sections.

One, those newly born there have already attained non-retrogression

A-tì-bạt-trí, also called A-duy-bạt-trí, is a transliteration from Sanskrit. In Chinese it is translated as “non-retrogression.” There are five kinds of non-retrogression: First, non-retrogression of faith. Second, non-retrogression of position. Third, non-retrogression of realization. Fourth, non-retrogression of practice. Fifth, non-retrogression due to afflictions—that is, not being caused to regress by afflictions.

Question: Why do those born in the Pure Land no longer regress?

Answer: There are five conditions that prevent regression. First, they are not bound by the suffering of illness. Second, there are no contrary practices. Third, they constantly recite the sutras and Dharma teachings. Fourth, they frequently cultivate wholesome deeds. Fifth, they are always harmonious and free from contention. Because of these five conditions, they do not regress. In this Saha world, people encounter many conditions that cause regression. For brevity, however, at least five may be mentioned. The opposites of these five are the five conditions in the Pure Land that prevent regression. Furthermore, because beings in the Saha world are constantly drawn along by objects of desire, there are many conditions that cause regression.

The sutra says: “In that Buddha’s land are very many beings destined to become Buddhas after one more birth. Their number is so great that it cannot be known by calculation. Therefore, it can only be described as immeasurable, boundless, and asamkhya.”

Commentary:

Two, those who have received prediction of succession occupy an exalted position

Destined to become a Buddha after one more birth: They undergo one further birth to complete the remaining number of kalpas.

“To fill” means to make up what is lacking. “Position” means a place or station. In terms of cultivating the cause, these bodhisattvas have already reached the tenth bhumi; in terms of the number of kalpas, they have completed three asamkhyas. When their lifespan in this present life ends, they immediately attain Perfect Awakening. Therefore, they are called “those destined to become Buddhas after one more birth.”

This matter is explained more clearly in other sutras. It is like Maitreya, who presently dwells in the heavenly realm and is the future bodhisattva who will attain Buddhahood. He is the one appointed by Shakyamuni Buddha to become the Blessed One, the Greatly Awakened One, after one lifetime, and in three assemblies he will liberate immeasurable sentient beings. This accords with the meaning just stated above.

The Sutra of Infinite Life states: “When I attain Buddhahood, if assemblies of bodhisattvas in other lands are born in my land, they shall all attain the position of those bound to Buddhahood after one more life. Because that Buddha possesses the power of such fundamental vows, whoever is born in his land immediately attains the position of one bound to Buddhahood after one more life.”

The sutra says: “Shariputra! If, among sentient beings, there are any who hear this vow, they should make a vow aspiring to be born in that Buddha’s land.”

Commentary:

6.2.2.1.2.2.3. Exhorting Beings to Be Born in That Land

If any sentient beings in the present or future hear that Buddha’s vow, I shall go and tell them that they should make a vow aspiring to be born in that world.

Question: The palace of the Compassionate One, Maitreya, is in a heavenly realm of boundless joy and contains a great many beautiful palaces. Why is it necessary to earnestly exhort beings to vow to be born in the Western Pure Land?

Answer: Although the Tushita heaven is certainly superior to this human realm, when compared with the Western Land, the Tushita heaven is far subtler and vastly inferior. Since superiority and inferiority differ, and the Western Land and Tushita are not the same, exhorting beings to vow to be born in the West means exhorting them to relinquish the inferior and seek the superior.

Their superiority and inferiority differ: the Pure Land has ten superior qualities, while the heavenly palace has ten inferior qualities. The ten superior qualities of the Pure Land are:

First, the dwelling place of the Lord of Transformation is superior.

Second, the lifespan of the Lord of Transformation is longer.

Third, the land is without bounds.

Fourth, there is no sexual desire in the Pure Land.

Fifth, there are no women living there.

Sixth, cultivation does not regress.

Seventh, there is no impurity in the Pure Land.

Eighth, the land is magnificently adorned.

Ninth, mindfulness of the Buddha gathers the mind more easily.

Tenth, only ten recollections are needed to attain rebirth there.

The ten limitations of the heavenly palace are:

First, the realm in which beings dwell is inferior.

Second, lifespans gradually diminish.

Third, its domain is limited.

Fourth, sexual desire still exists in that heavenly realm.

Fifth, men and women live together.

Sixth, cultivation is still subject to regression.

Seventh, it is an impure realm and is not yet entirely pure.

Eighth, the land is less magnificently adorned.

Ninth, wholesome thoughts are used to stabilize the mind.

Tenth, cultivation is difficult and arduous.

Because there are these ten differences of superiority and inferiority, sentient beings are therefore exhorted to vow to be born in that land.

The sutra says: “For what reason may one dwell together in one place with such supremely virtuous beings?”

Commentary:

6.2.2.1.2.2.4. The Benefits of Exhorting Beings to Attain Rebirth

Supremely virtuous beings: beings of the highest virtue.

Virtue means benefiting sentient beings in this and past lives; this is called virtue. “Beings” includes the shravakas who have attained non-retrogression, mentioned above, and the bodhisattvas bound to Buddhahood after one more life. All of them are present together in the same Dharma assembly in the West.

Those learning a craft under the same teacher must rely upon favorable conditions. When two families that are on friendly terms become enemies, it is because they have listened to harmful friends. Mencius’s mother moved to a better place; Confucius would not drink water from the Robber’s Spring. This was because they were ashamed of evil and revered goodness. Following virtuous people is like the fragrance of orchids wafting everywhere. Befriending evil people is like a foul odor lingering in the wind. Thus, beings are encouraged to be born in the West so that morning and evening they may remain close to wholesome friends.

The sutra says: “Shariputra! One cannot be born in that land through only a few wholesome roots, a little merit, and few causes and conditions.”

Commentary:

6.2.2.2. From this point onward is the second section: an explanation of the different causes and conditions for rebirth in the Land of Ultimate Bliss.

In this section, the sutra text is divided into five passages. First, it excludes those with only a few wholesome roots. Second, it explains the many causes. Third, the assembly of noble ones comes to welcome them. Fourth, sentient beings attain birth there. Fifth, it concludes by reiterating the exhortation to attain rebirth.

6.2.2.2.1. Excluding Those with Only a Few Wholesome Roots

One cannot attain birth in that exceptional Pure Land merely through a few insignificant wholesome roots.

Question: One need only recite the name of Amitabha Buddha ten times to attain rebirth in the Pure Land. According to the sutra passage just cited, the result is great while the effort is small. Why, then, can those with only a few wholesome causes and conditions not be born in that land?

Answer: The Buddha taught that those who recite the Buddha’s name ten times attain rebirth in the Pure Land in order to guide and receive indolent sentient beings. Furthermore, the discussion of those possessing many wholesome causes and conditions also includes diligent people devoted to learning. Whether explained in detail or in summary, there is no contradiction in principle.

Notes:

^[34] The four sensory objects comprise form, fragrance, taste, and touch.

^[35] The five sensory objects are form, sound, fragrance, taste, and touch.

^[36] The subtle four characteristics are the four characteristics of conditioned dharmas: arising, abiding, changing, and ceasing.

^[37] The three transformations of the lands 三變土田: the three transformations of the lands. The “Appearance of the Jeweled Stupa” chapter of the Lotus Sutra relates that the emanation Buddhas of Shakyamuni Tathagata throughout the ten directions each brought a bodhisattva with them to make offerings to the Stupa of Many Treasures. When they arrived at Vulture Peak, Shakyamuni Tathagata used his spiritual power three times to transform the defiled lands into pure lands. In the first transformation, he transformed one Saha world; in the second, he transformed two million kotis of nayutas of lands; and finally, he transformed another two million kotis of nayutas of lands into Pure Lands. On this basis, it is called the three transformations of the lands.

^[38] White karma: the counterpart of black karma. This is a general designation for wholesome karma. Because goodness is a pure and stainless dharma and, moreover, brings about a pure and stainless result, it is called white karma.

^[39] The Contemplation Sutra: an abbreviated title. Its full title is “The Sutra Spoken by the Buddha on the Contemplation of the Buddha of Infinite Life

^[40] Yojana 由旬: an ancient Indian unit of distance. In Sanskrit, yojana means “yoking” and derives from the root “yuj,” denoting the distance an ox can travel under a yoke in one day.

^[41] Gong and shang are two of the five tones in ancient music. The five tones are gong, shang, jue, zhi, and yu.

^[42] The seven factors of awakening 七覺支: seven dharmas that help the wisdom of bodhi develop. The seven are mindfulness, investigation of dharmas, diligence, joy, tranquility, concentration, and equanimity.

^[43] The seven noble treasures 七聖財: seven noble dharmas for accomplishing the Buddha Way. They are faith, morality, moral shame, moral dread, learning, generosity, and wisdom. Because these seven preserved dharmas have the power to assist in attaining Buddhahood, they are called treasures.

^[44] The mile is a translation of the term li. This is a unit of measurement. One mile is equal to five hundred meters.

^[45] The four kinds of nirvana 四涅槃: 1. The nirvana of the originally pure intrinsic nature; 2. Nirvana with remainder; 3. Nirvana without remainder; 4. Non-abiding nirvana.

^[46] The four wisdoms 四智: there are many different explanations of the four wisdoms.

^[47] Jambunada gold 閻浮檀金: a kind of gold from the river flowing through the Jambu forest, reddish-gold in color and gleaming like sparks of fire. It is the most precious of all kinds of gold. Between Mount Gandhamadana and the Himalayan range is a river that flows through the Jambu forest; the gold gathered from this river is called Jambunada gold.

^[48] Yama Heaven 夜魔天: Also called Suyāma Heaven, Suyāma Heaven, or Suyāma Heaven. It is the third of the six heavens of the Desire Realm. According to volume 36 of the Saddharma-smṛtyupasthāna Sūtra, volume 6 of the Daśabhūmika-vibhāṣā, volume 5 of the Buddhabhūmi-sūtra-śāstra, the first volume of Huiyuan’s Sounds and Meanings, and other works, this realm is filled with brilliant light, with no distinction between day and night, and its inhabitants perpetually enjoy inconceivable bliss.

^[49] Nayuta 那由他: Also called nayuta, nayuta, or nayu; the name of a numerical unit equivalent to one yi. A yi has three orders: one hundred thousand, one million, or ten million. Therefore, the numerical value assigned to a nayuta also varies.

^[50] Sands of the Ganges 恒河沙: The number of grains of sand in the Ganges River. The Ganges is a great river in India. In the sutras, the number of sands in the Ganges is often used to indicate something so numerous that it cannot be counted. The commonly used expression “Ganges River” perhaps originated from this term, “sands of the Ganges.”

^[51] Five Sumerus 五須彌: Five Mount Sumerus, a simile for the vastness of the white hair-mark between Amitabha Buddha’s eyebrows. Mount Sumeru is 3,360,000 miles high and equally broad on each side, but Amitabha Buddha’s white hair-mark is five times as vast. It is therefore called “Five Sumerus”; it does not mean that there are five separate Mount Sumerus. A hymn in praise of Amitabha Buddha contains the line, “The white hair-mark curls gracefully like five Sumerus,” which presumably conveys the same meaning as stated in this sutra.

^[52] Three-thousandfold great-thousand world system 三千大千世界: With Mount Sumeru at its center, surrounded by seven mountain ranges and eight seas, and enclosed on the outside by the Iron Encircling Mountain as a wall, this constitutes one small world. Combining one thousand small worlds forms one small-thousand world system. Combining one thousand small-thousand world systems forms one middle-thousand world system. Combining one thousand middle-thousand world systems forms one great-thousand world system. It is called a three-thousandfold great-thousand world system because it is formed from these three kinds of “thousand”: the small-thousand, middle-thousand, and great-thousand world systems.

^[53] Asaṃkhyeya 阿僧祇: An Indian numerical unit signifying an exceedingly vast, incalculable number. According to one reckoning, one asaṃkhyeya is one thousand multiplied by ten groups of ten-thousand trillions (1,000,000 equals ten thousand yi; one yi equals ten thousand times ten thousand; and ten thousand equals ten to the fourth power), that is, ten to the forty-seventh power. Among the sixty Indian numerical units, asaṃkhyeya is the fifty-second. The expression “asaṃkhyeya kalpas” denotes an incalculable number of kalpas. It is also called “countless kalpas.”

^[54] Innumerable kalpas 無央數劫: An infinitely long period of time. “Limit” means an end, while a kalpa is an extremely long period of time. “Innumerable kalpas” was originally an ancient Indian unit of time denoting an immensely long duration, and Buddhism adopted this usage as well.

^[55] Body subject to segmented birth and death 分段身: The body undergoing segmented birth and death. Such a body must revolve through the six destinies and undergo the various differing karmic fruits of ordinary beings. This body has distinctions and limitations with respect to lifespan and physical form.

^[56] Transformation body 變易身: Also called the body of transformation birth and death. The body undergoing transformation birth and death is the direct karmic recompense of arhats, pratyekabuddhas, and bodhisattvas of great power. These three classes of noble beings receive this body in the Pure Land.

^[57] The first three fruits: stream-enterer, once-returner, and non-returner. The fourth fruit is arhatship.