阿彌陀經要解

Preface to The Essential Commentary on the Buddha’s Discourse on the Amitabha Sutra

Fundamentally, all Buddhas, out of compassion for deluded beings, must bestow their teachings according to each person’s capacities.

Although there is only one ultimate destination to which beings are led, many skillful means must necessarily be employed to guide them there. Among all skillful means, when seeking one that is exceedingly direct, swift, perfect, and expeditious, none surpasses the method of “mindfulness of the Buddha and aspiration for rebirth in the Pure Land.” Furthermore, among the methods of mindfulness of the Buddha, when seeking one that is simple and most reliable, none surpasses the method of “faith, vows, and single-minded recitation of the Name.” Therefore, although all three Pure Land sutras have circulated widely, the ancients selected the Amitabha Sutra alone for daily recitation.

Is this not because the method of reciting the Name is suitable for all three classes of people—those of superior, middling, and inferior capacities—and completely encompasses both the phenomenal and the noumenal without any omission? Neither the Chan school nor any other doctrinal school can go beyond this method of reciting the Name. It is truly an inconceivable Dharma method.

In every age, there has been no lack of people who annotated and explained this sutra, yet few of their works remain in the world. Master Yunqi’s Commentary and Subcommentary is vast and meticulous, while Master Youxi’s Subcommentary on the Perfect Mean is lofty, profound, and expansive. They are like the sun and moon suspended in the sky—whoever has eyes cannot fail to see them clearly.

Yet their writings are exceedingly abundant, and their meanings so profuse, boundless, and immeasurable that beginners of limited learning find it difficult to penetrate them and thereby awaken faith and give rise to vows. Therefore, heedless of my own ignorance and lowliness, I have composed this Essential Commentary. I dare not compete with those two masters by deliberately establishing novel interpretations, nor do I dare forcibly to make my views conform to theirs.

First, drawing upon the words of this sutra, I explain it through five levels of profound meaning:

I. Explaining clearly the meaning of the sutra’s title.

II. Discussing the essence of the sutra.

III. Clarifying the central purport of the sutra.

IV. Clarifying the function and power of the sutra.

V. Discussing the doctrinal classification of the sutra.

THE FIVEFOLD PROFOUND MEANING

(Five Levels of Profound Meaning)

I. CLEARLY EXPLAINING THE MEANING OF THE SUTRA’S TITLE

This sutra takes the person who expounds it and the person spoken of within it to form its title: “The Buddha’s Discourse on the Amitabha Sutra.” What does the word “Buddha” mean here?

“Buddha” refers to the Teaching Master who expounded this sutra, namely Shakyamuni Buddha. Through the power of his vows and his compassion for all beings, he descended and was born into this world filled with the defilements of the five turbidities. He was the first to awaken, and he enabled those who came afterward to awaken as he had awakened; there is no Dharma that he does not clearly know and clearly see.

“Discourse” means that he joyfully spoke it. The Buddha takes the liberation of sentient beings as his greatest joy. The opportunity for sentient beings to attain Buddhahood had arrived; therefore, he taught them this Dharma method, which is extremely difficult to believe, so that they might swiftly attain ultimate liberation. Thus, he spoke it with great joy.

“Amitabha” is the name of the Guiding Master in the land beyond and the person spoken of in this sutra. He is Amitabha Buddha, who, through his forty-eight vows, receives and guides sentient beings who possess faith, vows, and mindfulness of the Buddha, enabling them to be reborn in the Land of Ultimate Bliss and forever attain the Stage of Non-Retrogression.

“Amitabha” is a Sanskrit word from India, originally pronounced Amita. Translated into Chinese, it means “Immeasurable Life” and “Immeasurable Light”—that is, “boundless longevity and boundless illumination.” In brief, however, he also possesses countless other merits and virtues that are infinite, inexhaustible, immeasurable, and boundless, such as wisdom, spiritual powers, the power of the Path, the adornments of his dependent recompense, exposition of the Dharma, instruction and transformation, deliverance, and so forth. All are immeasurable and boundless.

As for “sutra,” all the golden words spoken by the Buddha are sutras. The word “sutra” is the common part of the title, while the five words above, “The Buddha’s Discourse on Amitabha,” form its particular part. These two parts combine to constitute the title of this sutra. Every sutra must contain all three aspects: teaching, practice, and principle; each aspect has both a common and a particular dimension. Those who wish to understand this clearly should consult the Thai Tạng.

II. DISCUSSING THE ESSENCE OF THE SUTRA

Every Mahayana sutra must take the True Mark as its fundamental essence ⁽¹⁾.

What is the True Mark? The True Mark is the mind-nature of human beings. The human mind-nature manifests solely within a single thought-instant ⁽²⁾.

With respect to space, it is neither inside, outside, nor in between. With respect to time, it is neither past, present, nor future. With respect to color, it is neither blue, yellow, red, white, nor any other color.

With respect to shape, it is neither long, short, square, round, nor any other form. With respect to qualities, it is neither scent, taste, touch, nor dharma. Though one may search for it endlessly, it cannot be found; yet one cannot say that it is unreal or nonexistent.

It gives rise to the full one hundred Dharma realms and the one thousand Suchnesses ⁽³⁾; yet one cannot say that it truly exists. It is not the form of anything conceived, discriminated, or apprehended through speech, writing, or sentences; nevertheless, all things conceived, discriminated, or apprehended through speech, writing, or sentences would have no self-nature without it. In brief, it is not any mark whatsoever, yet it is precisely all dharmas—all phenomena and all things.

Because it is not any mark, it has no mark; yet because it is precisely all dharmas, there is no mark it does not possess. Having no other recourse and not knowing what to call it, we are compelled provisionally to name it the “True Mark.” The essence of the True Mark is neither quiescence nor illumination, yet it remains quiescent while constantly illuminating and constantly illuminates while remaining quiescent—quiescence within illumination and illumination within quiescence.

Because it illuminates while remaining quiescent, it is provisionally called the Land of Eternally Quiescent Light ⁽⁴⁾. Because it is quiescent while illuminating, it is provisionally called the Pure Dharma-Nature Body.

Furthermore, because within it illumination and quiescence are simultaneous, it is provisionally called the Dharma Body; because within it quiescence and illumination are simultaneous, it is provisionally called the Reward Body. Moreover, it contains two virtues: the virtue pertaining to nature and the virtue pertaining to cultivation. Its virtue of cultivation is also simultaneously quiescent and illuminating; therefore, it is called the Reward Body.

Furthermore, because its virtue of cultivation is simultaneously illuminating and quiescent, it is called the Enjoyment Body. Because its virtue of cultivation is simultaneously quiescent and illuminating, it is called the Response-and-Transformation Body.

The aspect of Quiescence and the aspect of Illumination are not two. The aspect of Nature and the aspect of Cultivation are not two. Body and Land ⁽⁵⁾ are not two.

Everything is the True Mark. The True Mark is neither two nor not-two. Therefore, at times the entirety of that True Mark produces the circumstantial retribution; at times it produces the direct retribution; at times it produces the Dharma Body; at times it produces the Reward Body; at times it produces oneself; at times it produces others, and so forth.

It may even produce the One Who Speaks ⁽⁶⁾, the One Spoken Of ⁽⁷⁾, the One Who Delivers ⁽⁸⁾, the Ones Delivered ⁽⁹⁾, that which believes and that which is believed, that which vows and that which is vowed for, that which upholds and that which is upheld, that which brings about birth and that which is born into, that which praises and that which is praised, and so forth. Everything is an “impression” made by the “seal” of the True Mark.

(Translator’s words: The profound meaning of this second level is that everything spoken of in the Amitabha Sutra is entirely produced by the True Mark of the bodhi mind-nature of human beings, the Buddhas, or sentient beings. This is the profound meaning contained in the statement, “Everything is created by mind alone,” in the Avatamsaka Sutra; in the statement, “Such is the True Mark of all dharmas,” in the Lotus Sutra; and in the statement, “Everything is manifested by mind alone,” in the Surangama Sutra. Thus, only the bodhi mind of human beings is the essential substance of all Mahayana sutras. Once this profound meaning is understood, the sutras will be understood.)

⁽¹⁾ Here, practitioners and students must pay careful attention and contemplate deeply before they can understand. Do not regard these as empty words, merely glance over them, and then set them aside. The essential substance is the very marrow of the sutra. This means that every Mahayana sutra must take the True Mark—the mind-nature of human beings—as its marrow. The mind-nature spoken of here is the true bodhi mind-nature, whose life and luminosity are inexhaustible and which completely pervades the boundless and endless ten directions and three periods of time. It is not the deluded mind-nature that ceaselessly engages in discursive thought day and night within the heart and brain.

⁽²⁾ The Chinese text reads: “Our presently manifest mind-nature in a single thought.”

⁽³⁾ Within this universe there are ten Dharma realms: one realm of Buddhas and nine realms of sentient beings, namely, bodhisattvas, pratyekabuddhas, sravakas, devas, human beings, asuras, animals, hungry ghosts, and hell beings. Each True Mark can produce all ten Dharma realms. Each Dharma realm must contain the seeds of all ten Dharma realms; thus, the ten Dharma realms become one hundred Dharma realms. For example, although I am a “human being,” I must contain all ten seeds of the Dharma realms. Although Siddhartha is a Buddha, the Buddha must also contain all ten seeds of the Dharma realms; the same applies to the other eight Dharma realms.

Each Dharma realm also possesses ten “suchnesses,” that is, the Ten Suchnesses. From beginningless time until now, the wondrous principle of the True Mark has ever remained such, without the slightest change, and therefore it is called “Such.” Relying upon the True Mark, it must manifest as conventional truth, and therefore it is called “Thus.” The words “Such” and “Thus” describe the state of the True Mark, which must be exactly such and exactly thus. Each Dharma realm must possess the Ten Suchnesses; the one hundred Dharma realms therefore comprise one thousand Suchnesses.

The Ten Suchnesses are: 1) appearance, 2) nature, 3) substance, 4) power, 5) activity, 6) cause, 7) condition, 8) effect, 9) retribution, and 10) the ultimate equality of beginning and end (everything has a root and branches, and from root to branches all are ultimately equal). (See the Lotus Sutra.)

⁽⁴⁾ “Land” means a realm or territory; more broadly, it means the place in which a body abides. Therefore, wherever there is a body, there must be a land as the place in which that body abides.

Translator’s words: I beg the reader’s pardon. Many of these terms cannot be translated adequately, so they must be retained in their original form and then explained:

⁽⁵⁾ Body is the human body. Land is the place in which the body abides.

⁽⁶⁾ The One Who Speaks is the person who expounds this sutra, namely, Shakyamuni Buddha.

⁽⁷⁾ The One Spoken Of is the person discussed in this sutra, namely, Amitabha Buddha.

⁽⁸⁾ The One Who Delivers is one who possesses the power to save and deliver beings, namely, the Buddhas.

⁽⁹⁾ The Ones Delivered are those who are saved and delivered, namely, sentient beings.

That which believes is one’s believing mind. That which is believed is the Dharma in which one believes. That which vows is the mind that makes a vow and resolves to fulfill it—that is, one resolves to abandon evil in the Saha world and practice good in the Pure Land.

That which is vowed for is the place in which one wishes to dwell, namely, the Land of Ultimate Bliss. That which upholds consists of one’s three karmic activities of body, speech, and mind, because together they can uphold the Buddha’s name. That which is upheld is the Buddha’s name that is embraced and maintained.

That which brings about birth consists of the three provisions—Faith, Vows, and Practice—which enable one to journey toward birth in the Pure Land. That which is born into consists of the four Pure Lands—the Land of Eternally Quiescent Light, the Land Adorned with Real Rewards, the Land of Expedient Dwelling of Sages, and the Land of Ultimate Bliss Shared by Ordinary Beings and Sages—which are the places into which one attains birth.

Those who praise are those who offer praise and commendation, namely, Shakyamuni Buddha and the Buddhas throughout the ten directions, as numerous as the sands of the Ganges. That which is praised consists of Amitabha Buddha’s circumstantial retribution—his land—and his direct retribution—his body—which are extolled and praised.

Furthermore, “Quiescence” refers to the tranquil substance of the True Mark; “Illumination” refers to the illuminating substance of the True Mark. The Dharma Body is the body of Dharma-nature, which the faculties of sentient beings cannot perceive. The Reward Body is the body of wholesome retribution that manifests through the accumulation of merit and virtue from spiritual cultivation. The Enjoyment Body is the body for one’s own enjoyment or for the enjoyment of others. The Response Body is the body that responds, manifests, and transforms in order to save sentient beings.

III. EXPLANATION OF THE SUTRA’S ESSENTIAL TENET

The essential tenet is the indispensable course of spiritual cultivation and the key to clearly recognizing the True Mark of one’s own mind-nature. It is the guiding principle for the myriad virtues cultivated through practice. The guiding cord is the main cord of a net; when it is grasped, all the meshes of the net are drawn open. The collar is the neck of a robe; when it is grasped, the sleeves and skirts of the robe hang straight. Therefore, after discussing the essential substance of the sutra, its essential tenet must be discussed so that practitioners and students may grasp the sutra’s guiding principle and use it as the key and course for the myriad practices of cultivation.

This sutra takes the mind of FAITH and VOWS, together with UPHOLDING THE NAME (that is, mindfulness of the Buddha), as its essential tenet of cultivation. Without the mind of Faith, one does not have sufficient strength to make Vows. Without making vows, one does not have sufficient strength to proceed to practice. If one cannot practice the wondrous cultivation of Upholding the Name (that is, mindfulness of the Buddha), one cannot fulfill one’s vows and personally realize the Dharma in which one has placed one’s faith (that is, one cannot be born to live a pure life in a pure place—a pure body in the Pure Land).

In this sutra, the circumstantial retribution—the pure dwelling place, namely, the Pure Land—and the direct retribution—the pure body—are first clearly revealed so that practitioners may see and understand them clearly and thereby give rise to firm and genuine Faith. The practice of Upholding the Name, which is the practice of reciting the Buddha’s name, is then taught so that practitioners may advance directly to the Stage of Non-Retrogression (upon reaching this stage, they will never fall back again; it is the stage of a bodhisattva).

FAITH means believing: believing in oneself, believing in others, believing in causes, believing in effects, believing in phenomena, and believing in principle.

VOWS mean praying and aspiring to grow weary of and abandon the utterly evil dwelling place, the Saha world, and praying and aspiring to delight in the supremely good dwelling place, the Land of Ultimate Bliss.

PRACTICE means practicing the upholding of the Name (that is, reciting the Buddha’s Name). One should recite the Buddha’s Name until reaching the state of “single-mindedness without confusion,” meaning reciting the Buddha’s Name so that one’s mind remains utterly tranquil and is not continually disturbed and thrown into disorder by prejudiced views, wrong views, greed and desire, anger, delusion, arrogance, and doubt.

FAITH

1. What does it mean to have faith in oneself? For a practitioner to have faith in oneself means believing in one’s own mind-nature ⁽¹⁾, which manifests within a single instant of thought. This mind-nature is not the physical heart, nor is it the shadowy imagery of conditioned sensory objects that one imagines to appear within the brain or heart. As for one’s mind-nature: in terms of time, there is no moment that lies before it and no moment that lies after it; in terms of space, there is no place that forms its boundary. It exists at all times and in all places, completely pervading the entire universe, boundless space, and endless time. Throughout the day, one’s mind-nature accords with every conditioned sensory object, yet throughout the day it never changes.

The whole vast and boundless expanse of space throughout the ten directions, together with worlds as numerous as motes of dust revolving within it, are all things created within one’s own mind-nature as it manifests in this present instant of thought. Although, in our darkness, confusion, and delusion, we fail to recognize how vast and expansive our mind-nature is, if we are willing to turn our minds back in a single instant of thought, we will assuredly be reborn in the Land of Ultimate Bliss—a world already inherently and fully present within our own mind-nature. Of this there can be no doubt.

Faith such as this is called faith in oneself (that is, faith in one’s true mind-nature, within which the causal seed for bringing forth the Land of Ultimate Bliss is already present).

2. What does it mean to have faith in others?

For a practitioner to have faith in others means believing that Śākyamuni Buddha did not speak falsely, that Amitābha Buddha did not make empty vows, and that the Buddhas of the six directions, possessing broad and long tongues, certainly did not speak with duplicity. One must follow the true teachings and exhortations of the Buddhas and resolutely aspire to rebirth in the Land of Ultimate Bliss, without any further doubt.

Faith such as this is called faith in others (that is, believing in the teachings and exhortations given by others).

3. What does it mean to have faith in the cause?

For a practitioner to have faith in the cause means deeply believing that even one who recites the Buddha’s Name with a scattered mind still plants the seed for attaining Buddhahood in the future; how much more, then, could one who recites the Buddha’s Name with single-mindedness and without confusion fail to attain rebirth in the Pure Land?

Faith such as this is called faith in the cause (because one believes that the utterance of the Buddha’s Name is itself the cause of Buddhahood).

4. What does it mean to have faith in the result?

For a practitioner to have faith in the result means deeply believing that all the supremely virtuous beings now assembled in that Pure Land are those who attained rebirth there by following the practice of the Samādhi of Buddha-Recitation, just as one who plants the seed of a melon obtains a melon and one who plants the seed of a bean obtains a bean. It is also like a shadow necessarily following its form and an echo necessarily following its sound, without the slightest failure.

Faith such as this is called faith in the Result (because one believes in the result attained by those who have already been reborn there).

5. What does it mean to have faith in actuality?

For a practitioner to have faith in actuality means deeply believing that although one’s mind-nature manifests within a single instant of thought, it is in fact infinitely vast, and no one can know where it ends. Thus, the worlds throughout the ten directions that appear within one’s own mind-nature are also inexhaustible in number. Therefore, the Land of Ultimate Bliss, located one hundred thousand koṭis of Buddha-lands away from here, is a truly existent world of utmost purity and splendor, not an imaginary world from one of Zhuangzi’s allegories.

Faith such as this is called faith in actuality (because one believes that the realm of the Pure Land truly exists).

6. What does it mean to have faith in principle?

For a practitioner to have faith in principle means deeply believing that although one hundred thousand koṭis of Buddha-lands are exceedingly numerous and distant, in truth they manifest only within this single instant of our mind-nature. They cannot exist outside our mind-nature, because our mind-nature has no outside in which they could exist. Moreover, it means deeply believing that in the West, the Pure Land of the Land of Ultimate Bliss, together with the pure bodies of its Guiding Teacher and his companions ⁽²⁾, are all like images appearing within the mirror of our own mind-nature as it manifests in a single instant of thought.

All these phenomena are precisely principle; all these seeming delusions are precisely truth; the entirety of cultivation is precisely inherent nature; and the entirety of what pertains to others is precisely what pertains to oneself. This is because one’s own mind-nature completely pervades everything. The Buddha’s mind-nature also completely pervades everything. The mind-nature of all sentient beings likewise completely pervades everything. It is like a thousand lamps in a single room: the light of every lamp fills the entire room, and the lights interpenetrate one another without the slightest obstruction. Deep faith such as this is called faith in Right Principle (because one believes that the entire unity of the One True Dharma Realm is Right Principle).

VOW

Once practitioners possess these six powers of faith, they understand that this defiled Sahā world was created by the defilement of their own mind-nature and therefore should rightly be renounced with revulsion; and that the pure Land of Ultimate Bliss was created by the purity of their own mind-nature and therefore should rightly be joyfully sought (this actuality is itself true principle).

Since we have become disenchanted with defilement, we should relinquish it; and since we should relinquish it, we must relinquish it utterly and completely, so that nothing remains to be relinquished again and again. Since we delight in purity, we should embrace it; and since we embrace it, we must also embrace it utterly and completely, so that nothing remains to be embraced again and again. The Miaozong states: “One who has relinquished everything and embraced everything is one who no longer has anything to relinquish or embrace.

If someone has not brought the work of embracing and relinquishing to completion, yet hastily declares, ‘I neither embrace nor relinquish anything,’ that person merely speaks of principle in the abstract and refuses to fulfill their duty. If the phenomenal aspect that ought to be relinquished is not brought to completion, then the aspect of principle will likewise never be perfected.”

If we have thoroughly understood (and firmly believed) that phenomena in their entirety are precisely principle, then when we wholeheartedly vow to embrace this phenomenon, we embrace it in accord with principle; and when we wholeheartedly vow to relinquish that phenomenon, we likewise relinquish it in accord with principle. To relinquish one and embrace the other is simply to relinquish this Dharma Realm and embrace that Dharma Realm. Both are entirely in accord with principle.

Therefore, after giving rise to the mind of Faith, one must formulate one’s vow clearly (whether wholeheartedly vowing to relinquish or wholeheartedly vowing to embrace).

PRACTICE

Now, as for Practice: one who upholds the Name with single-mindedness and without confusion is one who recites the Buddha’s Name so that the mind rests in one place and is not disturbed. To recite the Buddha’s Name is to recollect the Buddha’s merits (having developed such deep faith, simply maintain that faith; do not continue speculating and thereby spoil the practice). The Buddha’s merits are inconceivable and ineffable; therefore, the Buddha’s Name is likewise inconceivable and ineffable (our wisdom is far too limited—how could we fathom or discuss it, and why attempt to do so!).

Since both the Buddha’s Name and the Buddha’s merits are inconceivable and ineffable, one who recites the Buddha’s Name with a scattered mind has nevertheless planted the seed for attaining Buddhahood in the future, while one who recites the Buddha’s Name with single-mindedness and without confusion will immediately ascend to the stage of a Non-Retrogressing Bodhisattva.

The sutras teach a great many methods for cultivating the Pure Land path, comprising thousands upon tens of thousands of different practices, such as seated contemplation of the Buddha, seated contemplation of a Buddha image, and such practices as prostration, making offerings, the fivefold repentance, the six recollections, and so forth. By successfully cultivating any one of these methods, one may be reborn in the Pure Land.

Only the practice of Upholding the Name—this method of Buddha-recollection—embraces people of every capacity; anyone can cultivate it. Moreover, whoever begins practicing it finds it very easy. Therefore, without anyone asking, Śākyamuni Buddha spoke this sutra of his own accord, addressing it especially to Śāriputra, foremost in great wisdom.

From this we may fully understand that this method is the Supreme Definitive Meaning ⁽³⁾, drawn from the foremost expedient means of definitive meaning, and the most exalted perfect and sudden teaching ⁽⁴⁾, drawn from among all the perfect and sudden teachings. Therefore, it is said: “When a luminous pearl is cast into turbid water, the turbid water must become clear. When the Buddha’s name is cast into a confused mind, the confused mind must become Buddha.”

The mind of Faith and Vow, together with the practice of Upholding the Name taught in this sutra, constitutes the true causal seed of the One Vehicle path ⁽⁵⁾, namely, the four Pure Lands. Once the cause has been established, the fruit must necessarily arise in accordance with that cause. Therefore, the mind of Faith and Vow together with the practice of Upholding the Name is taken as the proper central tenet of this sutra.

As for the characteristics of the four Pure Lands, these are explained in great detail in the Miaozong Chao and the Profound Meaning of the Brahmā’s Net Sutra; they cannot be fully discussed here. Below, in the explanation of the Dependent and Primary Recompenses, I shall briefly say more about them.

⁽¹⁾ Practitioners and students must not be indifferent or negligent. They must wholeheartedly apply themselves to this true mind-nature and exert every effort to extinguish the restless thoughts that continually arise, disturbing and obscuring the true mind and preventing it from manifesting.

⁽²⁾ The word “companions” here means fellow practitioners: all those within the community who revere the same Teacher.

⁽³⁾ Supreme Definitive Meaning means the highest and most ultimate meaning.

⁽⁴⁾ The most perfect and sudden means complete, swift, and ultimate.

⁽⁵⁾ The One Vehicle is the Buddha Vehicle, the sole method of cultivation leading to Buddhahood, distinct from the practices of the Two Vehicles, Three Vehicles, Great Vehicle, and Lesser Vehicle.

IV. CLARIFYING THE FUNCTION AND POWER OF THE SUTRA

Rebirth in the Pure Land and attainment of the stage of Non-Retrogression constitute the function and power—the application of the strength of cultivation—of this sutra.

There are four lands within the Pure Land, and each land has nine grades into which three classes of people may be reborn. Let us now briefly describe the characteristics of those reborn in the four lands ⁽¹⁾.

1) Those who practice Buddha-recollection but have not yet eliminated Delusions of Views ⁽²⁾ and Delusions of Thought ⁽³⁾ are divided into three classes. According to whether their minds are distracted or settled, they will be reborn within the nine grades of the Land of Common Residence, where ordinary beings and sages dwell together.

2) Those whose Buddha-recollection reaches the state of single-mindedness at the phenomenal level will naturally have completely extinguished their Delusions of Views and Delusions of Thought and will be reborn in the Land of Expedient Liberation with Residue, the land reserved for śrāvakas and pratyekabuddhas.

3) Those whose Buddha-recollection reaches the state of single-mindedness at the noumenal level and who have broken through from one grade up to forty-one grades of ignorance will be reborn in the Land of Adorned True Recompense, and may partially realize the Land of Eternally Quiescent Light, the land reserved for the Buddha’s Reward Body and great bodhisattvas.

4) Those whose Buddha-recollection has completely broken through all forty-two grades of ignorance will be reborn in the highest of the highest grades in the Land of Adorned True Recompense, or in the ultimate Land of Eternally Quiescent Light, the land reserved for the Buddha’s Reward Body and Dharma Body.

Non-Retrogression has four meanings:

1. Non-retrogression in mindfulness.

2. Non-retrogression in practice.

3. Non-retrogression in position.

4. Ultimate non-retrogression.

– Those who attain Non-Retrogression in Mindfulness have broken through all ignorance, clearly understood Buddha-nature, and been reborn directly in the Land of True Recompense or the Land of Partial Realization of Eternally Quiescent Light.

– Those who attain Non-Retrogression in Practice have eliminated all Delusions of Views and Delusions of Thought and have also broken through Delusions Innumerable as Dust and Sand ⁽⁴⁾. Their physical form is entrusted to a lotus blossom, and all adverse conditions that could cause retrogression are forever ended.

– Those who attain Non-Retrogression in Position are reborn in the Land of Common Residence while still carrying their evil karma. Their physical form is entrusted to a lotus blossom, and all adverse conditions that could cause retrogression are forever ended.

– Ultimate Non-Retrogression applies to those who practice Buddha-recollection, regardless of whether they are single-minded or distracted, intentional or unintentional, understanding or uncomprehending. So long as the names of the Buddhas of the six directions, or the title of this sutra, have once entered their ears, then even if thousands upon tens of thousands of kalpas pass, a day must eventually come when they attain liberation. Once the Buddha’s name has entered a person’s ears, that person must inevitably attain liberation, just as one who hears the sound of a drum smeared with poison must eventually die, whether near or far—the evil seed must die—or as one who swallows even a tiny fragment of diamond can never digest it—the wholesome seed remains.

There is yet another extraordinary matter: one may pray to be reborn in the Pure Land’s Land of Common Residence while still carrying karma, and thereby realize Non-Retrogression in Position, dwelling there together with bodhisattvas who are One Birth Away from Buddhahood. Like them, after only that single birth, one will be appointed to the station of Buddha. This is because dwelling in the same place as those supremely good beings means that, upon entering the Land of Common Residence, one is effectively reborn by a direct passage through all three Pure Lands above it.

To be appointed a Buddha after that single birth is to attain Non-Retrogression in Position and, thereby, to have fully realized all three kinds of Non-Retrogression. The power of cultivation taught in this sutra is such that, among thousands upon tens of thousands of other sutras and treatises, not one has ever spoken in this way. From ancient times until now, no one has discovered this meaning.

Compared with this, the true seed of the Sudden Awakening method of the Chan school is merely a method of gradually leading practitioners beyond the defilements of the mundane world, so that, through birth after birth without retrogression, they may eventually hope to ascend to Buddhahood. It truly cannot be spoken of on the same day as this Pure Land practice—these are adamantine words. Why do the learned gentlemen of the Chan school and the doctrinal schools not reflect upon this?

⁽¹⁾ The Pure Land comprises four lands: 1) the Land of Common Residence; 2) the Land of Expedient Liberation with Residue; 3) the Land of Adorned True Recompense; 4) the Land of Eternally Quiescent Light.

Each land has nine grades: 1) highest of the highest; 2) middle of the highest; 3) lowest of the highest; 4) highest of the middle; 5) middle of the middle; 6) lowest of the middle; 7) highest of the lowest; 8) middle of the lowest; 9) lowest of the lowest.

The three classes of beings who attain rebirth are the higher class, the middle class, and the lower class.

⁽²⁾ Delusions of Views occur when the mind is bewildered by numerous preconceptions and wrong views arising from belief in the doctrines of heterodox paths, demons, spirits, ghosts, and erroneous ideologies.

⁽³⁾ Delusions of Thought occur when the mind is bewildered by afflictions such as greed, anger, ignorance, arrogance, doubt, and so forth.

⁽⁴⁾ Delusions Innumerable as Dust and Sand are the countless kinds of delusion, as numerous as grains of sand and motes of dust. To attain the stage of a great bodhisattva, one must completely eliminate all such dust-and-sand delusions.

V. DISCUSSING THE DOCTRINAL CLASSIFICATION OF THE SUTRA

Every Dharma teaching spoken by the Buddha has its own distinctive character, called its doctrinal classification. The doctrinal classification of this sutra belongs to the Mahayana Bodhisattva Pitaka. Moreover, it is a sutra “spoken spontaneously by the Buddha without anyone asking.” This sutra is further sustained by the Buddha’s utterly Great Compassionate Heart and has the power to enable sentient beings burdened with many karmic obstructions in the Dharma-ending Age to advance directly to the stage of Non-Retrogression.

Therefore, in future ages, after the Buddha’s scriptural Dharma has entirely disappeared, this sutra alone will remain in the world for another hundred years, in order to deliver a great many sentient beings ⁽¹⁾. It is truly an agada medicine capable of curing the myriad illnesses, an absolutely perfect and all-embracing sutra beyond conceivable thought. The esoteric practices of the Avatamsaka Sutra (the ten great vows of Samantabhadra), the essential marrow of the Lotus Sutra (the attainment of Buddhahood), the heart-essence of all Buddhas, and the guiding compass for the myriad practices of bodhisattvas—all are gathered into this sutra.

Were one to praise and expound it extensively, one could not finish even after innumerable kalpas. Those who are wise should understand this for themselves.

⁽¹⁾ “Contained” means held within; “consciousness” means awareness. “Beings containing consciousness” means living beings or sentient beings: species possessing awareness and feeling contained within their bodies.

We now begin the text of the sutra, which must be divided into three parts:

A. THE INTRODUCTORY SECTION (from the words: “Thus have I heard” to the words: “is presently teaching the Dharma”)

B. THE MAIN SECTION (from the words: “Why is that land called Ultimate Bliss?” to the words: “Those who hear this teaching should vow to be born in that land”)

C. THE TRANSMISSION SECTION (from the words: “As I now praise Amitabha Buddha…” to the end.)

These three sections are called Good in the Beginning, Good in the Middle, and Good in the End, meaning that the beginning, middle, and concluding sections are each complete and each essential.

The Introductory Section is like a person’s head, complete with the five sense organs.

The Main Section is like a person’s torso, complete with the six hollow organs and five solid organs.

The Transmission Section is like the arms and legs, whose movement and activity are unobstructed.

Therefore, when Master Zhiyi explained the meaning of the Lotus Sutra, he regarded the entire first chapter as the Introductory Section. He regarded the final eleven and a half chapters as the Transmission Section. Furthermore, within the single period comprising the two gateways of the Original and the Manifest, each gateway is divided into three sections; thus, the five chapters beginning with the Dharma Teacher chapter constitute the Transmission Section of the Gateway of the Manifest.

This is because the Introductory Section must present the guiding principles of the entire sutra, while the Transmission Section ensures that the gift of Dharma circulates without obstruction; both sections are therefore of great importance. Later people failed to understand this meaning. Whenever they saw a passage in the sutra containing even a little doctrinal significance, they assigned it to the Main Section, until the Introductory and Transmission Sections were reduced to a few conventional formulas. How, then, could the beginning be called complete and the ending complete?

A. THE INTRODUCTORY SECTION (INTRODUCTION PROPER)

The Introductory Section must be divided into two parts: the General Introduction and the Specific Introduction. The General Introduction identifies the Dharma assembly, the time, the place, and the members of the assembly who together heard this Pure Land practice.

I. GENERAL INTRODUCTION

Sutra text

Chinese: Thus have I heard: At one time, the Buddha was in the country of Shravasti, in Prince Jeta’s Grove within Anathapindika’s Garden.

Vietnamese: Truly thus, I myself heard: At that time, in the country of Shravasti, the Buddha was dwelling in Anathapindika’s garden, where stood the trees of Prince Jeta.

This passage opens the assembly in which the Pure Land practice was taught. These are the words of Ananda, who compiled this sutra.

When he said, “Truly thus,” he revealed his faithful acceptance. When he said, “I myself heard,” he indicated: “I myself heard my teacher speak in this way.” (These two phrases in the original Chinese are: “Thus have I heard.”)

“At that time” refers to the occasion when the capacities of sentient beings evoked a response from the Buddha’s mind. “The Buddha” is the Teaching Master. “The country of Shravasti, Anathapindika’s Garden” is the place where the Buddha taught this Pure Land practice.

The wondrous truth of the True Character of Reality—this True Character is the mind-nature of human beings; just as it has produced all dharmas, so Ananda recorded them exactly as they were in this sutra. From time immemorial, this True Character has never changed; it forever remains thus and is therefore called “Thus.” When people rely upon the principle of the True Character of Reality to be mindful of the Buddha and seek rebirth in the Pure Land, this is a Dharma that unfailingly brings about a definite result; it is therefore called “so.”

The True Character of Reality is the true self that lives eternally. It is unlike this human body, which undergoes change and destruction, though worldly people mistakenly identify it as their self; that body is only a provisional, illusory self. Ananda did not discard this provisional self, and therefore he still referred to himself as “I.” His faculty of hearing gave rise to auditory awareness, and he himself heard the Buddha’s voice. When his hearing and the Buddha’s voice were like two expanses of empty space merging into one another, this was called “hearing” ⁽¹⁾. This means that both hearing and sound are produced by the True Character of Reality and abide together within it, like two expanses of empty space merging into one.

The words “at one time” refer to a period of time, not to a truly existent dharma. They simply indicate the occasion on which teacher and disciples conversed, the teacher spoke, and the disciples finished listening; this is called “one time.”

The meaning of the word “Buddha” is one who has awakened himself, awakens others, and has brought his own awakening and that of others to ultimate perfection, thereby becoming the teacher of both the human and heavenly realms.

“Shravasti” is an Indian word, translated into Chinese as “culture and abundance.” It was the name of a great kingdom in central India and was the capital of King Prasenajit.

“Jeta” is an Indian word, translated into Chinese as “victorious” or “victory in battle.” It was the name of the crown prince, the son of King Prasenajit.

A high minister of that country had the Indian name Sudatta, translated into Chinese as “Anathapindika,” or “Provider for the Orphaned and Solitary,” because he was extremely wealthy and frequently gave assistance to orphans and those without family. He covered Prince Jeta’s entire garden with gold and thereby purchased it as an offering to the Buddha and the Sangha. The prince was deeply moved. Since there remained a small area of ground that had not yet been covered with gold, the prince told him to stop and asked to offer that remaining ground and the trees in the garden to the Buddha and the Sangha himself. Therefore, the place where the Buddha taught the Dharma came to bear the names of both donors: “Jeta’s trees, Anathapindika’s garden.”

The following passage describes the members of the great assembly who together attended and heard this Pure Land practice. The great assembly is divided into three groups: 1) the assembly of shravakas, 2) the assembly of bodhisattvas, and 3) the assembly of heavenly and human beings.

The shravakas are listed first because they bear the appearance of those who have left the world behind, because they constantly accompanied the Buddha, and because they constitute the Sangha, through which both the Buddha and the Dharma are transmitted.

The bodhisattvas are placed in the middle because their appearance is not fixed, for they are both world-transcending and present within the world; because they did not constantly accompany the Buddha; and because they represent the meaning of the Middle Way.

The heavenly and human beings are listed last because they bear worldly forms, because both ordinary and noble beings are mingled among them, and because they serve as external protectors, standing outside the ordained community while safeguarding the Buddhadharma.

1. THE ASSEMBLY OF SHRAVAKAS

This identifies the number and class of the shravakas.

Sutra text

Chinese: Together with a great Sangha of bhikshus, one thousand two hundred and fifty persons in all.

Vietnamese: Together with the great bhikshu Sangha, numbering one thousand two hundred and fifty.

A “great bhikshu” is one who has left the household life to cultivate the Way and has received the Complete Precepts. “Bhikshu” is an Indian word, whose original pronunciation is Bhikkhu, and it contains three meanings:

1) “Mendicant” means one who keeps only a single bowl with which to beg for food to sustain the body, accumulates no money or possessions whatsoever, and devotes oneself to seeking the supramundane path. A mendicant is one who begs for food and seeks the Way.

2) “Destroyer of evil” means one who uses true wisdom to contemplate and eradicate every fault and all afflictions, without falling into the cycle of attachment and wrong views.

3) “Frightener of Mara” means that once one has aroused the aspiration to receive the precepts and the karman rite has been completed, the maras who behold this are immediately frightened.

“Sangha” was originally Sangha in the Indian language and is translated into Chinese as the Harmonious Assembly. Joint realization of the unconditioned principle of liberation is called harmony in principle. Bodily harmony means dwelling together. Verbal harmony means not quarreling with one another. Mental harmony means taking mutual delight in one another. Harmony of views means sharing the same understanding. Harmony of benefits means sharing with one another; these are called harmony in matters. Only when all Six Harmonies are present can an assembly be called a Sangha, the Harmonious Assembly.

Among these 1,250 persons, the three Kasyapa brothers and their disciples numbered 1,000. Sariputra and Maudgalyayana together with their disciples numbered 200. Yasas and his companions numbered fifty. They were all among the first to be delivered after the Buddha attained the Way; deeply grateful for the Buddha’s kindness, they constantly followed him.

This describes the spiritual attainments and virtues of the sravakas.

Sutra text

Chinese: All were great arhats, known and recognized by the assembly.

Vietnamese: All were great arhats, known by the entire assembly.

“Great arhat” comes from the Indian language; its original pronunciation is Arhan, and it contains three meanings:

1. “Worthy of offerings”: one who is worthy to receive offerings. This is the fruition of being a mendicant.

2. “Slayer of thieves”: one who has slain all the thieves of affliction. This is the fruition of destroying evil.

3. “Unborn”: one who is no longer subject to birth and death. This is the fruition of frightening Mara.

There are also three different classes of arhats: 1) those liberated through wisdom; 2) those liberated in both ways; and 3) those liberated without doubt.

Those present here had attained “liberation without doubt”; therefore, they are called great arhats. Moreover, they were originally great beings of the Dharma-body—bodhisattvas who had realized the Dharma-body—manifesting as sravakas to attest that the Pure Land practice is inconceivable. Therefore, they are called great arhats.

They followed the Buddha as he went forth to teach the Dharma; this is called “turning the Dharma wheel.” They benefited beings throughout the human and heavenly realms and were therefore known by the entire assembly.

The following lists the names of the foremost among them:

Sutra text

Chinese: Elder Sariputra, Maha Maudgalyayana, Maha Kasyapa, Maha Katyayana, Maha Kausthila, Revata, Ksudra Panthaka, Nanda, Ananda, Rahula, Gavampati, Pindola Bharadvaja, Kalodayin, Maha Kapphina, Vakkula, Aniruddha, and other such great disciples.

Vietnamese: They were Elder Sariputra, Maha Maudgalyayana, Maha Kasyapa, Maha Katyayana, Maha Kausthila, Revata, Ksudra Panthaka, Nanda, Ananda, Rahula, Gavampati, Pindola Bharadvaja, Kalodayin, Maha Kapphina, Vakkula, Aniruddha, and many other such disciples as well.

Those advanced in years, eminent in virtue, and universally honored are called “elders.” They are also called Venerable Ones, meaning persons worthy of reverence.

Venerable Sariputra (pronounced Sariputra in the Indian language and translated into Chinese as Son of the Body) was foremost in wisdom among the sravakas.

Venerable Maha Maudgalyayana (pronounced Mahamogallana in the Indian language and translated into Chinese as Great Descendant of the Kolita Clan) was foremost in spiritual powers.

Venerable Maha Kasyapa (pronounced Maha Kasyapa in the Indian language and translated into Chinese as Great Light-Drinker) had a body that radiated golden light. The Buddha transmitted the mind-seal to him, making him the First Patriarch. He was foremost in the practice of dhutanga asceticism (the dhutanga practice here refers to going out to beg for food).

Venerable Maha Katyayana (pronounced Maha Katyana in the Indian language and translated into Chinese as Great Literary Ornament), who belonged to the brahmin caste, was foremost in skillful debate.

Venerable Maha Kausthila (pronounced Maha Kausthila in the Indian language and translated into Chinese as Great Knees) was foremost in skillfully answering questions.

Venerable Revata (pronounced Revata in the Indian language and translated into Chinese as Constellation) was foremost in freedom from confusion and disorder—that is, in meditative concentration.

Ksudra Panthaka (pronounced Ksudra Panthaka in the Indian language and translated into Chinese as Successor on the Path) was extremely dull-witted. Yet by remembering the meaning of just one verse, he became extraordinarily skilled in discourse. He was therefore foremost in remembering meanings.

Venerable Nanda (pronounced Nanda in the Indian language and translated into Chinese as Joy) was the Buddha’s younger half-brother. He was foremost in dignified bearing and handsome appearance.

Venerable Ananda (pronounced Ananda in the Indian language and translated into Chinese as Joy) was the Buddha’s younger cousin and also served as the Buddha’s attendant. He was foremost in learning.

Venerable Rahula (pronounced Rahula in the Indian language and translated into Chinese as Obstructing Veil) was the Buddha’s son, the prince. He was foremost in hidden spiritual practice.

Venerable Gavampati (pronounced Gavampati in the Indian language and translated into Chinese as Cow-Cud) had committed the evil karma of harsh speech in a previous life and therefore had to undergo its residual retribution: his mouth moved as though he were a cow chewing cud. He was foremost in receiving offerings in the heavenly realm.

Venerable Pindola Bharadvaja (pronounced Pindola Bharadvaja in the Indian language and translated into Chinese as Unmoving and Keen Faculties) remained in the world for a very long time to receive offerings during the Dharma-ending age. He was foremost as a field of merit, like fertile soil in which people of the world may plant the seeds of merit.

Venerable Kalodayin (pronounced Kalodayin in the Indian language and translated into Chinese as Black Light) was the Buddha’s emissary. He was foremost in teaching and transforming great numbers of people.

Venerable Maha Kapphina (pronounced Maha Kapphina in the Indian language and translated into Chinese as the Phalguni Constellation) was foremost in knowledge of the stars.

Venerable Vakkula (pronounced Vakkula in the Indian language and translated into Chinese as Fine Form) was foremost in longevity.

Venerable Aniruddha (pronounced Aniruddha in the Indian language and translated into Chinese as Free from Poverty) was also the Buddha’s younger cousin. With the divine eye, he was foremost in seeing over great distances.

Because these venerable ones constantly accompanied the Buddha, they are called the Constantly Accompanying Assembly. They were originally great beings of the Dharma-body, bodhisattvas who had realized the Dharma-body, but manifested as sravakas. Therefore, they are also called the Influential Assembly, members of the Sangha who exerted great influence on behalf of Buddhism.

Now they heard the Pure Land practice, a method capable of encompassing immeasurable merit and virtue. They all received the benefit that the Buddha bestowed upon them: an understanding of the supreme meaning of the Buddha’s teachings. They caused the path of the Way to flourish and the ways of the world to diminish, personally transforming their land into one of purity and awakening. Therefore, they are also called the Assembly Suited to the Teaching, members of the Sangha capable of undertaking the Buddha’s work.

2. THE ASSEMBLY OF BODHISATTVAS

(Concerning the assembly of bodhisattvas, or the Bodhisattva Sangha)

Sutra text

Chinese: Together with the bodhisattva-mahasattvas: Manjusri, Prince of the Dharma King; Bodhisattva Ajita; Bodhisattva Gandhahastin; Bodhisattva Constantly Diligent; and other such great bodhisattvas.

Vietnamese: Also present were the great bodhisattvas: Manjusri, Prince of the Dharma King; Bodhisattva Ajita; Bodhisattva Gandhahastin; Bodhisattva Constantly Diligent; and many other such great bodhisattvas as well.

The expression Bodhisattva Mahasattva comes from the Brahmana language of India; its original pronunciation is Boddhi Sattvaya Maha Sattvaya (Bodhi Sattva Bà Gia Maha Sattva Bà Gia), translated into Chinese as “a sentient being who has accomplished the mind of the Great Way” (one who possesses the great mind of the Way and enables sentient beings to attain accomplishment). It is a title for one who has brought both compassion and wisdom into full operation, benefiting both oneself and others.

The Buddha is the Dharma King (the king who brings forth the myriad dharmas). Manjusri (originally pronounced Manjusri in the Indian language; in Chinese, Wondrous Virtue or Wondrous Auspiciousness) is the heir to the Buddha’s lineage and is therefore called the Dharma Prince (son of the Dharma King). Among the bodhisattva Sangha, he is foremost in wisdom. Unless one possesses genuine and courageous wisdom, one cannot possibly realize and understand this Pure Land Dharma-gate; therefore, he is placed first.

Ajita (pronounced Ajita in the Indian language; in Chinese, Invincible) is the personal name of Maitreya Bodhisattva (pronounced Maitreya in the Indian language). He is the one who will attain Buddhahood after Buddha Shakyamuni. At present, he occupies the stage of a Bodhisattva of Equal Enlightenment (the tenth bodhisattva stage). He regards the purification and adornment of his land and the attainment of enlightenment as his essential task; therefore, he is placed second.

Gandhahastin (Gandhahastin in the Indian language; in Chinese, Never Resting, meaning “never ceasing”) is so named because he practices perpetually, throughout long ages and many kalpas, without ever ceasing.

Ever Diligent is a bodhisattva who constantly benefits both himself and others without ever growing weary.

All these are bodhisattvas at exceedingly high stages. They must all resolutely seek birth in the Pure Land because they aspire always to see the Buddha and never be separated from him, always to hear the Dharma and never be separated from it, and always to draw near to and make offerings to the Sangha and never be separated from it. Only in this way can they swiftly perfect their own bodhi-mind. (In terms of phenomena, this Pure Land practice is a supremely great cause and condition; in terms of principle, it is a practice belonging to the secret treasury. We must not overlook it.)

3. THE ASSEMBLY OF DEVAS AND HUMANS

This speaks of the assembly of devas and humans (beings of the heavenly and human realms).

Sutra text

Chinese: Cập Thích Đề Hoàn Nhân đẳng, vô lượng chư thiên đại chúng câu.

Vietnamese: Together with King Shakra and other kings, and with the beings of the heavenly realms and other realms, innumerable in multitude, all came to attend the assembly.

Thích Đề Hoàn Nhân, originally Shakra Devanam Indra in Sanskrit, is rendered in Chinese as “Able to Be Lord” or “Able Lord of the Devas.” He is the heavenly king of the Trayastrimsha Heaven, situated at the summit of Mount Sumeru, the highest point in the world.

The word “and others” includes both those below and those above—that is, the rulers of the heavenly realms beneath King Shakra and those of the heavenly realms above him. Below King Shakra are the Four Heavenly Kings, dwelling halfway up Mount Sumeru. Above King Shakra, in space, are innumerable beings of other heavenly realms: the four heavens of the Desire Realm—Yama, Tushita, Delight in Transformations, and Mastery over Others’ Transformations—the eighteen heavens of the Form Realm, and the four heavens of the Formless Realm. (Altogether there are two Desire Realm heavens on Mount Sumeru and twenty-six heavens above in space, making twenty-eight heavens in all.)

The words “together with the great assembly” comprehensively include beings throughout all realms in the ten directions: devas, humans, the eight classes of ghosts and spirits, asuras, human and nonhuman beings, and so forth. Not a single one failed to attend this Dharma assembly, and not a single being was excluded from the Pure Land Dharma-gate. (It is precisely because this Dharma-gate is so vast that it can be so wondrous.)

This concludes the General Introduction.

II. THE SPECIFIC INTRODUCTION

From here begins the Specific Introduction, also called the Introductory Occasion.

The Pure Land practice is a wondrous and inconceivable Dharma-gate. Therefore, no one knew enough to ask about it, and the Buddha himself had to introduce it. The Buddha described the world there (the dependent recompense) and the beings in that world (the primary recompense) in order to awaken people’s minds of faith and aspiration. Moreover, the Buddha’s wisdom flawlessly perceives the capacities of beings. The Buddha clearly saw that everyone in this great assembly had the capacity to hear this Pure Land practice and would obtain at least one of four benefits:

1) Having heard it, they would feel joy and delight throughout their entire bodies.

2) Having heard it, they would give rise to a mind that delights in doing good.

3) Having heard it, they would abandon all evils and bad habits.

4) Having heard it, they would penetrate and understand the true principle of the True Mark.

For this reason, without waiting for anyone to ask, the Buddha himself introduced this Pure Land practice. Likewise, in the Brahma Net Sutra, since no one knew what the Buddha’s name was, no one could ask about it; the Buddha himself introduced the subject and said, “My true name is Buddha Rocana.” Master Zhizhe also regarded that passage of the sutra as the Introductory Occasion. Taking it as a parallel, we can readily know that this passage, too, is the Introductory Occasion.

Sutra text

Chinese: Nhĩ thời Phật cáo trưởng lão Xá Lợi Phất: “Tùng thị Tây phương quá thập vạn ức Phật độ hữu thế giới danh viết Cực Lạc. Kỳ độ hữu Phật hiệu A Di Đà, kim hiện tại thuyết pháp”.

Vietnamese: At that time, the Buddha said to the elder Shariputra: “From here, westward, beyond ten myriads of kotis of Buddha-lands, there is a world called Ultimate Bliss. In that land there is a Buddha named Amitabha, who is now teaching the Dharma.”

The Pure Land practice is a Dharma-gate that embraces all three classes of people: those of superior, middling, and inferior capacities. It is an absolutely perfect, all-embracing, and inconceivable Dharma-gate. This Dharma-gate gathers in all beings and surpasses all other Dharma-gates; never before has this been explained so clearly. Because it is an exceedingly profound Dharma-gate and very difficult to believe, the Buddha addressed it especially to one of great wisdom. Unless one possesses foremost wisdom, there is no way to understand it immediately without doubt. (This fully demonstrates that those with wisdom can practice it, while both the wise and the foolish can also practice it—truly two inconceivable matters.)

The words “Western Direction” mean that the Buddha instructed them to proceed directly westward, where the Pure Land was presently existing at that very time.

The word “koti” here means ten million. Thus, ten myriads of kotis amount to one thousand billion.

A “Buddha-land” is a domain transformed and taught by one Buddha, containing one billion solar systems; in the Buddhist sutras, this is called a “three-thousandfold great-thousand world.” Let us now explain what a Buddha-land, or three-thousandfold great-thousand world, is. Taking our own earth as an example, we say: Our earth has Mount Sumeru as its highest mountain. On its four sides—east, west, south, and north—there is a continent, and all are encircled by the Iron Ring Mountains.

All the continents lie beneath and are illuminated by the same moon. Each continent is a world under heaven; the earth has four such worlds under heaven and is therefore called a “world of four continents.” One thousand worlds of four continents are called a small-thousand world. One thousand small-thousand worlds are called a middling-thousand world.

One thousand middling-thousand worlds are called a great-thousand world. (Thus, the term “three-thousand” here refers to these three successive multiplications by one thousand: first, one thousand small worlds; then one thousand times one thousand; and finally the great-thousand world—one billion.) The Buddha now says: One must pass westward beyond ten myriads of kotis of such Buddha-lands; there lies the Land of Ultimate Bliss.

Someone may ask: Why is Ultimate Bliss in the West?

Reply: That question is meaningless. Suppose it were said that the Land of Ultimate Bliss lies in the east; you would then ask, “Why is it in the east?” What could such a question be but frivolous theorizing? (Not answering in that way is indeed the finest answer; from ancient times to the present, the more one answers, the more frivolous theorizing is produced.) Moreover, if you travel beyond eleven trillion Buddha-lands and look back at the Land of Ultimate Bliss, it will then lie to the east. What further doubt could you have?

The phrase “there is a world called Ultimate Bliss” refers to the name of that land, which is the dependent recompense of the Buddha and the people dwelling there. (Dependent recompense is the karmic result produced by people’s volitional karma, upon which they must depend in order to live.) That land is perpetually in motion, passing from one time to another, and thus has three periods: the past, the present, and the future; therefore, it is called a “world” in the temporal sense.

The land exists in empty space and is surrounded by the ten directions: east, west, south, north, southeast, southwest, northeast, northwest, above, and below. In every direction it has its respective boundaries; therefore, it is called a “realm.” Because it moves through the three periods and has boundaries throughout the ten directions, it is called a “world-realm.”

The original Brahmanic pronunciation for the Land of Ultimate Bliss is read in India as Sumati (Tu Ma Đề). In Chinese it is rendered as Ultimate Bliss, Peace and Bliss, Wondrous Mind, Peaceful Nurture, Purity and Serenity, and so forth. It means a land of supreme peace, joy, and security, forever liberated from every kind of suffering. The explanation below will clarify its meaning further.

Nevertheless, every Buddha-land has four realms, and each realm is divided into two: Pure Land and Defiled Land (this statement corrects the errors found elsewhere):

1. The Realm Where Ordinary Beings and Sages Dwell Together: wherever the five turbidities are severe is a Defiled Land; wherever the five turbidities are slight is a Pure Land. (In the Western Land, however, the Realm of Common Dwelling is a Pure Land because ordinary beings and sages there share the same status.)

2. The Realm of Expedient Liberation with Residue: wherever those who cultivate the method of “clumsily realizing emptiness through analysis” attain realization is a Defiled Land; wherever those who cultivate the method of “skillfully realizing emptiness in its essence” attain realization is a Pure Land. (In the Western Land, however, the Expedient Realm is a Pure Land because the practitioners of the Lesser Vehicle there have turned their minds toward the Great Vehicle.)

3. The Realm of Unobstructed True Recompense: wherever those who cultivate the Sequential Three Contemplations attain realization is a Defiled Land. Wherever those who cultivate the Three Contemplations in One Mind attain realization is a Pure Land. (In the Western Land, however, the Realm of True Recompense is a Pure Land because it is the dwelling place of those who cultivate Perfect Illumination.)

4. The Realm of Eternally Quiescent Light: wherever practitioners who have attained Partial Realization dwell is a Defiled Land; wherever practitioners who have attained Ultimate and Perfect Realization dwell is a Pure Land. (In the Western Land, however, the Realm of Eternally Quiescent Light is a Pure Land because all sixteen princes dwell there, and both their original and manifested aspects are exalted.)

The world of Ultimate Bliss spoken of in this sutra is precisely the Pure Land of the Realm Where Ordinary Beings and Sages Dwell Together, yet the other three Pure Lands above are also fully present within it. (This is a discussion in terms of cultivated virtue: as one’s virtue through cultivation rises, there are only Pure Lands. In terms of inherent virtue, however, even within the inherent nature of the tiniest mote of dust it is the same: every mote inherently contains all four Buddha-lands, both pure and defiled.

Now the practice is condensed into only the three essentials of Faith, Vow, and Practice, together with the inconceivable name of Amitabha Buddha. Through them, ordinary beings evoke a response by which an exceedingly pure Realm of Common Dwelling appears in the world of Ultimate Bliss—a realm that cannot be found in any other Buddha-land throughout the ten directions. Such a Realm of Common Dwelling exists only in Ultimate Bliss.

Only this can be regarded as the essential principle of the Pure Land practice directed toward Ultimate Bliss. All explanations of the Pure Land below should be understood in this way.)

The phrase “there is a Buddha named Amitabha” states the name of that Teaching Lord and refers to the primary recompense of the Buddha dwelling there. (Primary recompense is the karmic result produced by people’s volitional karma; it is the very body with which a person must live there.) Below, the name will be translated and its meaning explained extensively.

A Buddha necessarily has three bodies: the Dharma-body, the Reward-body, and the Response-body. Each may be spoken of in a single and a twofold sense.

The single Dharma-body is the truth of inherent nature realized by the practitioner. The single Reward-body consists of the merits and wisdom cultivated by the practitioner in order to attain realization. The single Transformation-body consists of the forms and images manifested by the practitioner—the thirty-two marks and eighty excellent characteristics.

The Dharma-body in its twofold sense is: 1) the Dharma-body of inherently pure self-nature; 2) the supremely wondrous Dharma-body that has become free from all defilements (all wrong views, afflictions, and impurities).

The Reward-body in its twofold sense is: 1) the Reward-body one brings forth for one’s own enjoyment; 2) the Reward-body one brings forth for the enjoyment of others.

The Transformation-body in its twofold sense is: 1) the Transformation-body through which one manifests birth in a particular realm; 2) the Transformation-body through which one appears in response to beings. There are also two further kinds of Transformation-body: 1) Transformation-bodies in Buddha-realms; 2) Transformation-bodies among every class of sentient beings.

Although the single and twofold aspects of the three bodies are distinguished in this manner (this being a discussion in terms of inherent virtue), in reality the Buddha’s body is neither one nor three, yet it is three and it is one; it is neither vertical nor horizontal, neither the same nor different. (No matter how it is expressed, the formulation is inadequate and entails error.) The Buddha’s body must be free from all such errors; it is a body beyond thought and discussion.

When this sutra now speaks of “Amitabha Buddha,” it refers specifically to the Transformation-body Manifesting Birth in the Pure Land of the Realm of Common Dwelling. Yet this body is also the Reward-body and also the Dharma-body (because the Buddha’s body manifests equally in accordance with the four realms).

Furthermore, above, both the word “world” and the word “Buddha” are preceded by the word “there is.” This “is” means that they exist, and that they truly exist. The word “is” contains four meanings—the Four Siddhantas: bringing joy, giving rise to goodness, destroying evil, and entering the truth.

The statement that “there is a world” and “there is a Buddha” was made because Shakyamuni Buddha wished to reveal a true realm, causing practitioners joyfully to seek it. Through sincere words of instruction, he causes practitioners to concentrate with One Mind. The world of Ultimate Bliss and Amitabha Buddha spoken of here are not the illusion of “a gandharva city or a mirage” (a demonic realm); they are not a “provisional manifestation or partial presentation” (a realm of provisional teaching); they are not a “false image arising from conditions” (an erroneous realm); and they are not “a biased, one-sided attachment to what is true” (a realm of the Lesser Vehicle).

This true realm is revealed because the Buddha wished to demolish all demonic, provisional, erroneous, and Lesser Vehicle realms. (To demolish the provisional is to refute the sophistry in the Combined Treatise on the Avatamsaka Sutra. To demolish the erroneous is to refute the habitual tendencies of deluded people in the Dharma-ending age. These two points are extremely important.) Furthermore, he wished practitioners of the Pure Land path to realize deeply the True Mark: within the mind-nature of human beings, “everything is fully present”—the world of Ultimate Bliss exists, and the true body of Amitabha Buddha exists.

One need only cultivate mindfulness of the Buddha, and they will naturally manifest in their entirety and with perfect clarity.

The phrase “is now presently teaching the Dharma,” in relation to the two presently existing realities mentioned above—the circumstantial recompense, namely the Land of Ultimate Bliss, and the direct recompense, namely the body of Amitabha Buddha—indicates that the scene of his “now presently teaching the Dharma” is neither a past scene that has already ceased nor a future scene that has not yet come into being. (This is unlike the time when Shakyamuni Buddha no longer remains long in this world and Maitreya Buddha has not yet descended to be born—two periods in which there is no Buddha upon whom we may rely.) Thus, the scene of his “now presently teaching the Dharma” is precisely one that should inspire us to make the vow to seek rebirth there, so that we may draw near to the Buddha,

hear the Dharma, and swiftly attain Perfect Enlightenment.

Furthermore, the words “there is” and “presently” serve as introductory words exhorting practitioners to open their hearts to Faith. The words “a world called Ultimate Bliss” serve as introductory words exhorting practitioners to make the Vow. The words “the Buddha is named Amitabha” serve as introductory words exhorting practitioners to undertake the wondrous practice of Holding the Name (that is, mindfulness of the Buddha).

Furthermore, “Amitabha” is the introduction concerning the Buddha; “teaching the Dharma” is the introduction concerning the Dharma; and within the word “presently” is the ocean-wide assembly hearing the Dharma, which is the introduction concerning the Sangha. The Buddha, Dharma, and Sangha all abiding within the one True Mark constitute the introduction concerning the essential substance. Relying upon that essential substance—the Three Jewels of One Essence—and giving rise to Faith, Vow, and Practice constitute the introduction concerning the fundamental purport.

Once Faith, Vow, and Practice have been accomplished, one will certainly attain rebirth there, see the Buddha, and hear the Dharma; this is the introduction concerning power and function. Taking the one realm of the Buddha alone as the object upon which one’s mind remains intently focused, like a compass needle, and allowing no other phenomenal appearance to intrude into one’s mind—this is the introduction concerning the classification of the teaching.

The words are brief, but their meaning is most comprehensive.

The Introductory Section, both General and Specific, is now complete.

C. SECTION ON CIRCULATION (CIRCULATION DIVISION)

This one Dharma-gate of Faith, Vow, and Holding the Name completely encompasses all Dharma-gates and surpasses them all. Vertically, it is the same as all other Dharma-gates; horizontally, it is entirely different from them. (This statement is very clear. In the sutras and treatises, the horizontal dimension can also mean that, according to how much delusion practitioners have eliminated, while still within the Land Where Sages and Ordinary Beings Dwell Together, they can perceive the three higher lands. Thus, the horizontal dimension means attaining the fruit of realization, while the vertical dimension means eliminating delusion.)

Since this sutra is one that “the Buddha spoke spontaneously, without anyone asking,” no one is capable of circulating and propagating it. Only a Buddha together with another Buddha has the capacity to fathom completely the True Mark of all dharmas. Thus, this sutra belongs solely to the realm of the Buddhas, and only the Buddhas can circulate it among one another.

This passage of the sutra is divided into two major parts:

1. UNIVERSAL EXHORTATION (exhorting everyone to practice).

2. CONCLUDING EXHORTATION (concluding with an exhortation to practice).

The Universal Exhortation has three passages:

1. Exhortation to Faith for Circulation.

2. Exhortation to Vow for Circulation.

3. Exhortation to Practice for Circulation.

UNIVERSAL EXHORTATION

1. EXHORTATION TO FAITH FOR CIRCULATION

In the passage on Exhortation to Faith for Circulation, the Buddhas first proclaim the name of the sutra, after which Shakyamuni Buddha explains the meaning of its name. (According to the Tang-dynasty translation, this sutra contains ten passages concerning the ten directions; this translation, however, abridges them and contains only six passages concerning the six directions.) Below, the Buddhas of the six directions proclaim the name of this sutra.

1. The Eastern Direction

Sutra Text

Chinese: Xá Lợi Phất! Như ngã kim giả tán thán A Di Đà Phật bất khả tư nghị công đức chi lợi. Đông phương diệc hữu A Súc Bệ Phật, Tu Di Tướng Phật, Đại Tu Di Phật, Tu Di Quang Phật, Diệu Âm Phật, như thị đẳng hằng hà sa số chư Phật, các ư kỳ quốc, xuất quảng trường thiệt tướng biến phú tam thiên đại thiên thế giới, thuyết thành thực ngôn: “Nhữ đẳng chúng sinh đương tín thị Xưng Tán Bất Khả Tư Nghị Công Đức Nhất Thiết Chư Phật Sở Hộ Niệm kinh”.

English: O Shariputra! Just as I now praise the inconceivable benefits of the merits of Amitabha Buddha, so too in the eastern direction are the Buddhas Akshobhya, Sumeru Mark, Great Sumeru, Sumeru Light, and Wondrous Voice, as well as other Buddhas as numerous as the sands of the Ganges. Each in his own land extends the mark of his broad and long tongue, covering the entire three-thousandfold great-thousand world, and speaks these truthful words: “You sentient beings should believe this sutra, which is called ‘Praised for Its Inconceivable Merits and Mindfully Protected by All Buddhas.’”

The four words “bất khả tư nghị” mean “inconceivable.” Briefly explained, they have five meanings:

1. Those mindful of the Buddha can transcend the Three Realms directly and immediately, without having to wait until they have eliminated delusion.

2. Once born in the Western Land, they attain all four Pure Lands in their fullness, without having to ascend gradually from one land to another. (This means that those mindful of the Buddha who are born in the Western Land immediately become non-retrogressing bodhisattvas and attain the position of One More Birth.)

3. They need only single-mindedly hold and recite the Buddha’s name, without requiring any other skillful means, such as cultivating meditative concentration or visualization. (This meaning is of immense benefit within Pure Land practice.)

4. They can succeed within a single period of seven days, without requiring many kalpas, many lifetimes, many years, or many months.

5. Simply by holding and reciting the single name of Amitabha Buddha, they are mindfully protected by all Buddhas, no differently from those who hold and recite the names of all Buddhas.

These five meanings are all accomplished through the great Vow and great Practice of our Teacher. Therefore, Shakyamuni Buddha said: “These are the inconceivable benefits of the merits of Amitabha Buddha.”

There is yet another meaning: practitioners need only cultivate Faith, Vow, and Holding the Name, and they will completely gather the merits of Amitabha Buddha, making them their own merits. Therefore it is also said: “These are the inconceivable benefits of the merits of Amitabha Buddha.” (Those who rely solely upon their own abilities to accomplish the path through practice are exceedingly rare!)

Furthermore, in the passage below, Shakyamuni Buddha says: “The inconceivable merits of those Buddhas… and my own inconceivable merits…” Thus, those Buddhas and Shakyamuni Buddha alike take the merits of Amitabha Buddha as their own.

A Súc Bệ is an Indian term translated into Chinese as Vô Động, meaning “Immovable.” Every Buddha possesses immeasurable merits; therefore, in accordance with the capacities of beings, immeasurable names are established. Sometimes a name is based upon the cause, the fruit, the nature, the characteristics, the practice, the vow, and so forth. Although only one fruit is spoken of, it still fully contains the benefits of all Four Siddhantas. By following each name, one can understand a particular merit; yet these merits are so numerous that even if one spoke for an entire kalpa, one could not exhaust them.

Just as one can travel eastward through empty space without ever reaching its end, so too the worlds there are so numerous that they cannot be fully described. Since the worlds there cannot be fully described, the Buddhas in those worlds are likewise so numerous that they cannot all be enumerated; thus, they are provisionally said to be “as numerous as the sands of the Ganges.”

Each of these exceedingly numerous Buddhas manifests the mark of a broad and long tongue and exhorts beings to believe this sutra and cultivate the practice of mindfulness of the Buddha. Yet if sentient beings still refuse to believe, they are stubborn and profoundly benighted indeed.

An ordinary person who keeps the precept against false speech for three lifetimes is born with a broad, long tongue that, when extended, can curl upward and reach the nose. The Buddha as taught in the Tripitaka Teaching kept the precept against false speech for three great asamkhyeya kalpas; therefore, when he was born, his tongue was thin, broad, and long, and when extended could cover his entire face. Now, because he has completely realized this wondrous Mahayana Pure Land Dharma-gate, his tongue covers the entire great trichiliocosm, thereby clearly demonstrating that the true principle of the Dharma-body genuinely accords with the true body and is indeed a reality.

In the six passages concerning the six directions, the Buddhas in every passage proclaim the title of this sutra, calling it the Sutra “Praised for Its Inconceivable Merit and Mindfully Protected by All Buddhas.” This is precisely the fundamental basis for the circulation and propagation of this sutra. Dharma Master Kumarajiva, accommodating the preference of the people here for brevity, translated its title as the Amitabha Sutra.

This was truly an excellent translation, consonant with the practice of Name Recitation—the recitation of the name of Amitabha Buddha. Dharma Master Xuanzang of the Tang dynasty translated it as the Sutra “In Praise of the Pure Land and the Buddhas’ Acceptance and Protection.” Although the wording differs in detail and brevity, the essential meaning is neither increased nor diminished.

2. The Southern Direction

Sutra Text

Chinese transliteration: Xá Lợi Phất! Nam phương thế giới hữu Nhật Nguyệt Đăng Phật, Danh Văn Quang Phật, Đại Diệm Kiên Phật, Tu Di Đăng Phật, Vô Lượng Tinh Tấn Phật, như thị đẳng hằng hà sa số chư Phật, các ư kỳ quốc, xuất quảng trường thiệt tướng biến phú tam thiên đại thiên thế giới, thuyết thành thực ngôn: “Nhữ đẳng chúng sinh đương tín thị Xưng Tán Bất Khả Tư Nghị Công Đức Nhất Thiết Chư Phật Sở Hộ Niệm kinh”.

Vietnamese: O Sariputra! In the worlds of the southern direction there are also Buddhas: Sun-Moon Lamp Buddha, Renowned Light Buddha, Great Blazing Shoulders Buddha, Sumeru Lamp Buddha, Immeasurable Diligence Buddha, and other Buddhas as numerous as the sands of the Ganges. Each in his own land extends his broad, long tongue, covering the entire great trichiliocosm, and speaks these truthful words: “You sentient beings should believe this sutra, which praises inconceivable merit and is mindfully protected by all Buddhas.”

3. The Western Direction

Sutra Text

Chinese transliteration: Xá Lợi Phất! Tây phương thế giới hữu Vô Lượng Thọ Phật, Vô Lượng Tướng Phật, Vô Lượng Tràng Phật, Đại Quang Phật, Đại Minh Phật, Bảo Tướng Phật, Tịnh Quang Phật, như thị đẳng hằng hà sa số chư Phật, các ư kỳ quốc, xuất quảng trường thiệt tướng biến phú tam thiên đại thiên thế giới, thuyết thành thực ngôn: “Nhữ đẳng chúng sinh đương tín thị Xưng Tán Bất Khả Tư Nghị Công Đức Nhất Thiết Chư Phật Sở Hộ Niệm kinh”.

Vietnamese: O Sariputra! In the worlds of the western direction there are also Buddhas: Infinite Life Buddha, Immeasurable Characteristics Buddha, Immeasurable Banners Buddha, Great Light Buddha, Great Radiance Buddha, Jeweled Characteristics Buddha, Pure Light Buddha, and other Buddhas as numerous as the sands of the Ganges. Each in his own land extends his broad, long tongue, covering the entire great trichiliocosm, and speaks these truthful words: “You sentient beings should believe this sutra, which praises inconceivable merit and is mindfully protected by all Buddhas.”

4. The Northern Direction—Sutra Text

Chinese transliteration: Xá Lợi Phất! Bắc Phương thế giới hữu Diệm Kiên Phật, Tối Thắng Âm Phật, Nan Trở Phật, Nhật Sinh Phật, Võng Minh Phật, như thị đẳng hằng hà sa số chư Phật, các ư kỳ quốc, xuất quảng trường thiệt tướng biến phú tam thiên đại thiên thế giới, thuyết thành thực ngôn: “Nhữ đẳng chúng sinh đương tín thị Xưng Tán Bất Khả Tư Nghị Công Đức Nhất Thiết Chư Phật Sở Hộ Niệm kinh”.

Vietnamese: O Sariputra! In the worlds of the northern direction there are also Buddhas: Blazing Shoulders Buddha, Most Excellent Voice Buddha, Unhindered Buddha, Sun-Born Buddha, Net Radiance Buddha, and other Buddhas as numerous as the sands of the Ganges. Each in his own land extends his broad, long tongue, covering the entire great trichiliocosm, and speaks these truthful words: “You sentient beings should believe this sutra, which praises inconceivable merit and is mindfully protected by all Buddhas.”

5. The Lower Direction

Sutra Text

Chinese transliteration: Xá Lợi Phất! Hạ phương thế giới hữu Sư Tử Phật, Danh Văn Phật, Danh Quang Phật, Đạt Ma Phật, Pháp Tràng Phật, Trì Pháp Phật, như thị đẳng hằng hà sa số chư Phật, các ư kỳ quốc, xuất quảng trường thiệt tướng biến phú tam thiên đại thiên thế giới, thuyết thành thực ngôn: “Nhữ đẳng chúng sinh đương tín thị Xưng Tán Bất Khả Tư Nghị Công Đức Nhất Thiết Chư Phật Sở Hộ Niệm kinh”.

Vietnamese: O Sariputra! In the worlds of the lower direction there are also Buddhas: Lion Buddha, Renowned Buddha, Renowned Light Buddha, Dharma Buddha, Dharma Banner Buddha, Dharma Upholding Buddha, and other Buddhas as numerous as the sands of the Ganges. Each in his own land extends his broad, long tongue, covering the entire great trichiliocosm, and speaks these truthful words: “You sentient beings should believe this sutra, which praises inconceivable merit and is mindfully protected by all Buddhas.”

In this passage, the name Dharma Buddha is in an Indian language; translated into Chinese, it means “Dharma.”

(Among the six directions, when the Buddha speaks of the four directions—east, west, south, and north—we can still understand them. But here he speaks of the lower direction, and in the following passage he speaks of the upper direction; these are exceedingly difficult for those who have not studied Buddhism to understand or believe.)

What is the lower direction? It is the direction beneath our Earth. That is, below the spheres of wind, water, and metal belonging to this Earth, there are again the highest celestial realms, such as the Heaven of Neither Perception nor Non-Perception, and so forth; and descending farther and farther, there are still infinitely layer upon layer of worlds, as numerous as the sands of the Ganges. (Thus, beneath our Earth there are also innumerable celestial beings.

That celestial beings should dwell beneath the Earth is truly astonishing. Only the Buddhist scriptures state this; from ancient times until now, no other religion or scripture has said so. How could the minds of those without Buddhist learning believe it?

Truly, this is exceedingly difficult to believe among the myriad things difficult to believe.)

6. The Upper Direction

Sutra Text

Chinese transliteration: Xá Lợi Phất! Thượng phương thế giới hữu Phạm Âm Phật, Tú Vương Phật, Hương Thượng Phật, Hương Quang Phật, Đại Diệm Kiên Phật, Tạp Sắc Bảo Hoa Nghiêm Thân Phật, Ta La Thọ Vương Phật, Bảo Hoa Đức Phật, Kiến Nhất Thiết Nghĩa Phật, Như Tu Di Sơn Phật, như thị đẳng hằng hà sa số chư Phật, các ư kỳ quốc, xuất quảng trường thiệt tướng biến phú tam thiên đại thiên thế giới, thuyết thành thực ngôn: “Nhữ đẳng chúng sinh đương tín thị Xưng Tán Bất Khả Tư Nghị Công Đức Nhất Thiết Chư Phật Sở Hộ Niệm kinh”.

Vietnamese: O Sariputra! In the worlds of the upper direction there are also Buddhas: Brahma Voice Buddha, King of Constellations Buddha, Supreme Fragrance Buddha, Fragrant Light Buddha, Great Blazing Shoulders Buddha, Body Adorned with Jeweled Flowers of Many Colors Buddha, King of the Sala Trees Buddha, Virtue of Jeweled Flowers Buddha, Perceiver of All Meanings Buddha, Like Mount Sumeru Buddha, and other Buddhas as numerous as the sands of the Ganges. Each in his own land extends his broad, long tongue, covering the entire great trichiliocosm, and speaks these truthful words: “You sentient beings should believe this sutra, which praises inconceivable merit and is mindfully protected by all Buddhas.”

What is the upper direction? It is the direction above our earth here. Although there are already the highest heavens, such as the Heaven of Neither Perception nor Non-Perception and so forth, above those heavenly realms there are again innumerable other worlds, each complete with its rings of metal, water, and wind, and with the three realms and so forth.

Ascending ever higher, there are still layer upon layer of infinitely many worlds, as numerous as the sands of the Ganges. (Thus, above the abodes of the heavenly beings, there are again innumerable worlds and their inhabitants—is this not wondrous? How could those without Buddhist learning believe or understand it? The Buddha’s vision penetrates all things with such absolute clarity solely because the Buddha has fully employed his unsurpassed bodhi-mind.)

Someone may ask: In every direction there are Pure Lands. Why, then, is the Pure Land in the West alone praised?

I reply: Your question is not truly meaningful. (What a skillful reply!) Suppose I were to praise the Pure Land of Buddha Akshobhya; you would again doubtfully ask: Why is the Pure Land in the East alone praised? Your question would become a circular jest!

Someone may further ask: Why, then, not contemplate the Dharma realms of all ten directions? (Study the answer below carefully, and you will see that this question too is circular and frivolous!)

I reply: There are three reasons: 1) To enable those newly entering the Path to recognize their own bodhi-mind; 2) because Amitabha Buddha’s fundamental vows surpass all others; 3) because Amitabha Buddha has a special karmic affinity with the sentient beings of this world.

The Buddha’s deliverance of sentient beings and sentient beings’ receptivity to the Buddha’s teaching may be difficult or easy, shallow or profound; in short, everything depends upon karmic affinity. For such affinity to exist, there must be abundant benevolent virtue that is both profound and vast (that is, fundamental vows surpassing all others), and there must be many gateways of instruction opened for people (that is, clearly revealing their bodhi-mind to them). Only then can the four benefits be bestowed upon them:

1) Causing people to rejoice and have profound faith in the Path (the benefit of Joy).

2) Causing the seeds of goodness planted in previous lives to be stirred within them (the benefit of Giving Rise to Goodness).

3) Causing demonic obstacles to be unable to hinder them any longer (the benefit of Destroying Evil).

4) Causing them to unfold fully their own essential nature of bodhi (the benefit of Entering the Principle).

The Buddhas manifest traces and forms from within their Dharma-body and leave them in the world precisely to establish firmly the seeds of karmic affinity with the world. For both worldly and world-transcending beings, everything they do is wondrous and inconceivable. They honor the teachings of the Mahayana and proclaim them throughout the ocean-wide assembly (that is, for the entire world). They enter the ocean of suffering (that is, for humanity, as an antidote to evil tendencies). Their compassionate minds accord with the mind of Constant Tranquil Light (that is, the Ultimate Truth); therefore, the myriad virtues reverently obey them, and all living beings turn toward them in homage.

We should further understand that the seed of Buddhahood can arise only through conditions, and those conditions are the entire Dharma realm. Thus, one thought is all thoughts; one sentient being is all sentient beings; one fragrance, one flower, one sound, one form—and even a single act of repentance, a prediction of Buddhahood, a touch upon the crown of the head, being led by the hand, and so forth—throughout the ten directions and all three periods of time, there is no place and no instant in which they do not spread and interpenetrate throughout the one mind. Therefore, this augmenting causal condition (the condition that brings about increase) is called the conditioned arising of the Dharma realm.

This is precisely the meaning of “universally forming affinities throughout the Dharma realm,” namely, contemplating and establishing affinities with the Dharma realms of all ten directions. In this way—without ever going beyond the Dharma realm—practitioners of lower attainment can still resolutely and exclusively seek rebirth in the Western Land. As for practitioners of profound and lofty attainment—what Dharma realm could remain outside them that they would have to abandon the Western Land in order to seek separately a Flower Treasury World?

If anyone still claims that the Western Land is a provisional teaching while the Flower Treasury is the true teaching, or that the Western Land belongs to the Hinayana while the Flower Treasury alone belongs to the Mahayana, that person has fallen entirely among sentient beings governed by the consciousness of imagined attachment (that is, confused conceptualization). Such a person does not understand what is provisional or true, great or small. All four teaching gates share one and the same essence and possess no separate intrinsic nature. (This statement can dispel the doubts that have persisted for more than a thousand years.)

Below, Shakyamuni Buddha explains the meaning of the TITLE of this sutra:

Sutra Text

Chinese: Xá Lợi Phất! Ư nhữ ý vân hà? Hà cố danh vi Nhất Thiết Chư Phật Chi Sở Hộ Niệm? Xá Lợi Phất! Nhược hữu thiện nam tử, thiện nữ nhân văn thị kinh, thọ trì giả, cập văn chư Phật danh giả, thị chư thiện nam tử, thiện nữ nhân giai vi nhất thiết chư Phật chi sở hộ niệm, giai đắc bất thoái chuyển ư A Nậu Đa La Tam Miệu Tam Bồ Đề. Thị cố Xá Lợi Phất! Nhữ đẳng giai đương tín thụ ngã ngữ cập chư Phật sở thuyết.

English: O Shariputra! What do you think? Why is this sutra called the Sutra “Protected and Kept in Mind by All Buddhas”? Shariputra! If there are good men or good women who, after hearing this sutra, accept and retain it, and who also hear and retain the names of the Buddhas of the six directions, those good men and good women will all be protected and kept in mind by all Buddhas and will attain non-retrogression from anuttara-samyak-sambodhi. Therefore, Shariputra, you and all those present should faithfully accept my words and the words spoken by the Buddhas.

This sutra specifically teaches the unsurpassed essential mind (that is, the mind of supreme importance). The names of the Buddhas all fully reveal the countless virtues that are complete, ultimate, and supreme. Therefore, whoever hears this sutra and the names of the Buddhas contained in it will be protected and kept in mind by the Buddhas. Moreover, one who hears and upholds this sutra is one who holds firmly to the Name (one who recites the Buddha’s name), because the name of Amitabha Buddha is always protected and kept in mind by all Buddhas.

Someone may ask: If one merely hears the names of the Buddhas but has not yet retained the meaning of the sutra, will one still be protected and kept in mind by the Buddhas ⁽²⁴⁾ and attain the stage of Non-Retrogression?

I reply: The meaning of “hearing” here has both a restricted and a general aspect.

Regarding the restricted aspect, the Sutra of Divination and Investigation states: “Those whose minds are defiled by confusion and distraction may recite my name, yet they cannot be said to have heard my name. Because their minds have not attained resolute faith and understanding, they receive only the karmic reward of worldly merit and goodness, but not the profound, vast, and wondrous benefit. Only when those who recite the Buddha’s name attain the Samadhi of One Practice ⁽²⁵⁾ do they accomplish a mind endowed with vast and wondrous virtue and become known as having attained the stage of the Semblance of the Patient Acceptance of the Non-Arising of Dharmas ⁽²⁶⁾. Only then have they truly heard the names of the Buddhas throughout the ten directions.”

Thus, the word “hearing” in this passage of the sutra must possess the same profound meaning as in the Sutra of Divination and Investigation. Therefore, after hearing, one must recite the Buddha’s name until attaining One Mind Undisturbed; only then is one worthy of being called “a person who has heard the names of the Buddhas and is protected and kept in mind by the Buddhas.” Thus, “hearing” here bears the restricted meaning.

As for the general meaning of the word “hear”: the compassionate mind of all Buddhas is inconceivable, and the merit of all Buddhas’ names is inconceivable. Therefore, once a person has heard the name of a Buddha, whether that person heard it intentionally or unintentionally, whether believing or disbelieving, the seed of a wholesome affinity has already been formed. Moreover, Buddhas deliver sentient beings impartially, regarding enemies and loved ones alike, without ever growing weary. So long as one hears a Buddha’s name, one is surely protected and kept in mind by the Buddha. What further doubt could there be?

However, according to the Kim Cương Tam Luận, only when a bodhisattva’s faculties have matured does that bodhisattva receive the Buddha’s protection and mindfulness—that is, upon reaching the Bodhisattva Ground in the Distinct Teaching, or the Bodhisattva Abode in the Perfect Teaching. This is because those who cultivate solely according to their own strength (self-power) must attain the stage of “Identity in Nature of Birth” ⁽²⁷⁾ before receiving the Buddha’s protection and mindfulness.

By contrast, the practice of mindfulness of the Buddha relies upon another’s power (other-power) and is therefore swift. Thus, even upon reaching the stage of “Resemblance to the Patient Acceptance of the Non-arising of Dharmas,” one already receives the Buddha’s protection and mindfulness. Even those who remain below this stage of Resemblance all share in the general meaning of “being protected and kept in mind by the Buddha.” Still further below are those who have merely heard a Buddha’s name once (hearing the Buddha’s name once). A power has thereby already arisen in relation to that person’s Dharma-nature of Shared Substance ⁽²⁸⁾, establishing a wholesome cause for future lives that will never be lost or regress.

The term “A Nậu Đa La” is the transcription of the Indian word Anuttara, translated into Chinese as Unsurpassed, meaning “the highest.” The term Tam Miệu Tam Bồ Đề is the transcription of the Indian words Samyak Sambodhi, translated into Chinese as Right, Equal, Perfect Enlightenment, meaning complete, genuine, and impartial awakening. Thus, Anuttara Samyak Sambodhi is the fruit of complete right enlightenment in the Mahayana.

“Non-retrogression” here means the “perfect threefold non-retrogression,” that is, the complete fulfillment of the three stages of Non-retrogression explained above. Perfect Threefold Non-retrogression is another term having the same meaning as “attaining Buddhahood after one more birth,” meaning that after only that final birth, one becomes a Buddha. Therefore, Shakyamuni Buddha earnestly exhorted Shariputra and the others to believe and accept the words of this sutra.

The merit of hearing a Buddha’s name is wondrous in precisely this way. Shakyamuni Buddha and all Buddhas throughout the ten directions proclaim it in precisely this way. Could we still refuse to believe?

The first section, “Exhortation to Faith for the Circulation of the Sutra,” ends here.

2. EXHORTATION TO VOW FOR THE CIRCULATION OF THE SUTRA

Sutra text

Chinese: Xá Lợi Phất! Nhược hữu nhân dĩ phát nguyện, kim phát nguyện, đương phát nguyện, dục sinh A Di Đà Phật quốc giả; thị chư nhân đẳng giai đắc bất thoái chuyển ư A Nậu Đa La Tam Miệu Tam Bồ Đề, ư bỉ quốc độ, nhược dĩ sinh, nhược kim sinh, nhược đương sinh. Thị cố, Xá Lợi Phất! Chư thiện nam tử, thiện nữ nhân nhược hữu tín giả, ưng đương phát nguyện sinh bỉ quốc độ.

English: Shariputra! If there are people who wish to be born in the land of Amitabha Buddha and who have already made the vow, are now making the vow, or will make the vow in the future, all such people shall attain non-retrogression from Anuttara Samyak Sambodhi and shall be born in that land. Those who made the vow in the past have already been born there; those who make the vow now are born there now; and those who make the vow in the future will be born there in the future. Therefore, Shariputra, if good men and good women have faith, they should vow to be born in that land.

This passage of the sutra contains the sentences: Those who made the vow in the past have already been born there; those who make the vow now are born there now; and those who make the vow in the future will be born there in the future… These are precisely Shakyamuni Buddha’s words clearly revealing to us that: “Anyone who, relying upon the mind of Pure Faith, makes the vow to seek birth in the Pure Land will certainly not have made that vow in vain.”

Without Faith, one cannot possibly make the Vow; and without the Vow and without Faith, one likewise cannot possibly attain birth there. Therefore, Shakyamuni Buddha said: “If anyone has FAITH, that person should make the VOW…”

Moreover, the Vow is the covenant of Faith and the pivotal key to Practice; therefore, the Vow must be a matter of the utmost importance. When the Buddha speaks the single word Vow, one must understand that both Faith and Practice are already contained within that word. For this reason, the Buddha earnestly exhorted us three times to make the vow.

Furthermore, the final sentence of this sutra passage is: “Nguyện sinh bỉ quốc độ” (vow to be born in that land). This sentence of the sutra encompasses the two Dharma-gates of Aspiration and Renunciation (Aspiration means joyful delight; Renunciation means weariness and abandonment).

A) The Dharma-gate of Renunciation is renunciation of the Saha world (growing weary of and abandoning the Saha world because it is so corrupt and evil!). This method corresponds with the practice of relying upon the Truth of Suffering and the Truth of the Origin of Suffering to bring forth the two great vows: “Sentient beings are boundless; I vow to deliver them” and “Afflictions are inexhaustible; I vow to sever them.”

B) The Dharma-gate of Aspiration is joyful aspiration for the Land of Ultimate Bliss (joyfully seeking birth in the Land of Ultimate Bliss because it is so peaceful!). This method corresponds with the practice of relying upon the Truth of the Path and the Truth of Cessation to bring forth the two great vows: “Dharma-gates are immeasurable; I vow to learn them” and “The Buddha Way is unsurpassed; I vow to attain it.”

Because the Buddha’s vows are so vast, the Buddha said: “All such people shall attain non-retrogression from Anuttara Samyak Sambodhi,” meaning that they attain the path of bodhi and ascend to the stage of Non-retrogression.

(This entire passage is a secret key of the Pure Land school, yet most people remain confused and fail to understand it clearly and thoroughly. Therefore, although many people today practice mindfulness of the Buddha, very few attain success.)

Someone may ask: If a person makes the vow now, it should be said that this person will attain birth there later. Why, then, does the sutra say, “Those who make the vow now are born there now”? What does this mean?

Answer: This sentence also has two meanings:

1. The word “now” in this sentence refers to the present as encompassing a single period of time. For example, if someone at this very moment vows to recite the Buddha’s name, then at the moment of death that person will certainly be born in the Pure Land. (Only with this meaning can practitioners of mindfulness of the Buddha be assured that, by cultivating solely within this one lifetime—this single crucial period—they will certainly succeed without error. “Those who make the vow now are born there now” has precisely this meaning. Here, the word “now” means: within this very lifetime.)

The word “now” in this sentence also refers to the present as encompassing “a single thought” (a moment, a kshana). This means that whenever one thought of our mind accords with the Buddha’s mind, in that very thought we have already attained birth there. If thought after thought accords in this way, then in each and every thought we have already attained birth there at that very moment. (Only with this meaning can practitioners of mindfulness of the Buddha enter deeply into the practice of the “Samadhi of One Practice,” also called the “Buddha-Recitation Samadhi.” Therefore, it is said: Those who make the vow now are born there now.)

The wondrous cause and wondrous fruition of the Buddha-reciter are never separate from the One Mind. (The One Mind means that one’s own mind and the Buddha’s mind correspond and become one.) That cause and fruition are like the two ends of a balance: when one rises, the other immediately rises at the same time; when one descends, the other immediately descends as well. Therefore, why must the Buddha-reciter wait until the end of this life in the Saha world before being born in the seven-jeweled pond?

No. At this very moment, when we possess faith, make vows, and recite the Buddha’s name, the radiant image of our golden lotus pedestal has already appeared. We are no longer people of the Saha world! (This statement is a reality fully consonant with truth, not merely empty theorizing!) This is truly a practice that is perfectly complete, perfectly sudden, inconceivable, and ineffable; only those of great wisdom can deeply believe and deeply understand it.

3. EXHORTATION TO PRACTICE AND CIRCULATION

In the section Exhortation to Practice and Circulation, first come the words in which the Buddhas praise the Teaching Master, Shakyamuni; afterward come the Teaching Master’s concluding words of lamentation.

Sutra Text

Chinese: Xá Lợi Phất! Như ngã kim giả, xưng tán chư Phật bất khả tư nghị công đức, bỉ chư Phật đẳng diệc xưng tán ngã bất khả tư nghị công đức, nhi tác thị ngôn: “Thích Ca Mâu Ni Phật năng vi thậm nan hy hữu chi sự, năng ư Ta Bà quốc độ ngũ trược ác thế: kiếp trược, kiến trược, phiền não trược, chúng sinh trược, mạng trược trung đắc A Nậu Đa La Tam Miệu Tam Bồ Đề, vị chư chúng sinh, thuyết thị nhất thiết thế gian nan tín chi pháp.

English: O Shariputra! Just as I now praise the inconceivable merit and virtue of those Buddhas, so too do those Buddhas praise my inconceivable merit and virtue, saying: “Shakyamuni Buddha was able to accomplish exceedingly difficult and rare deeds. In the Saha world, amid an evil age of the five turbidities—the turbidity of the kalpa, the turbidity of views, the turbidity of afflictions, the turbidity of sentient beings, and the turbidity of lifespan—he attained Anuttara-samyak-sambodhi and, for the sake of sentient beings, taught this Dharma that is difficult for all the worlds to believe.”

(This final sentence of the sutra centers upon the two words “Upholding the Name”; therefore, it belongs to the Exhortation to Practice and Circulation.)

The wisdom and merit of all Buddhas are equally the same, but when they bestow the teachings and transform beings, some circumstances are easy and others difficult. To cultivate and attain bodhi in a Pure Land is easy, but to do so in this turbid world is extremely difficult! To teach the Gradual Dharma, which is understood little by little, to sentient beings in a turbid world is still relatively easy; but to teach the Sudden Dharma, which is understood immediately, is even more difficult! To teach other sudden teachings to sentient beings in a turbid world is still relatively easy, but to teach this sudden Dharma of traversing crosswise directly to the Pure Land is more difficult still!

It is already far from easy to teach sentient beings in a turbid world the wondrous contemplation of “sudden cultivation and sudden realization, by which one traverses crosswise directly to the Pure Land.” Yet now there is taught this method of “cultivation and realization,” which requires no arduous toil at all: merely by upholding and reciting the name of Amitabha Buddha, one immediately reaches the stage of a Non-retrogressing Bodhisattva.

This is truly the foremost skillful means, singularly extraordinary and supremely wondrous, utterly transcending the human capacity for conception and discussion. It is a difficulty among difficulties. Therefore, among all the Buddhas throughout the ten directions, not one fails to honor our Shakyamuni Buddha as the most heroic and courageous of Buddhas.

The evil age of the five turbidities:

1) The Turbidity of the Kalpa is an age in which all turbid dharmas converge. Without this practice of Buddha-recitation—a practice by which one carries one’s evil karma and traverses crosswise beyond the sphere of the Turbidity of the Kalpa—there would be no way whatsoever to liberate the sentient beings within that sphere. (This practice resembles a person encircled by bandits who must break through the encirclement to escape.)

2) The Turbidity of Views is an age in which five wrong views command people with great swiftness and flourish greatly. (The five acute agents of wrong views increase and prevail.)

These five wrong views are:

1. The view of self is the deluded misconception that one’s body and the things belonging to oneself truly exist.

2. The extreme view is this: once one stubbornly clings to the belief that one’s body and possessions truly exist, one must incline toward one of two extremes—either the doctrine that when the body dies, everything ends in annihilation and nonexistence; or the doctrine that after death the self still remains, is never lost or changed, and is permanent and existent.

3. Attachment to views means adopting the false, inferior, and narrow opinions and doctrines of erroneous teachings and heterodox paths, regarding them as wondrous and unsurpassed.

4. Attachment to precepts means adopting the absurd precepts of demonic heterodox groups in hopes of being reborn in the heavens and so forth, regarding this as the true observance of precepts and attainment of the Way.

5. Wrong views mean adopting all erroneous theories, doctrines, and religions that maintain that human life has neither causes nor effects, and that there are no good or evil retributions.

The five wrong views in this age render sentient beings and humankind dark and blind, submerged in turbidity; therefore, it is called the age of the Turbidity of Views. Without this practice of Buddha-recitation—a practice that requires no other skillful means and yet can awaken one to one’s own mind—how could the sentient beings within the sphere of the Turbidity of Views be liberated? (This practice is a firm and decisive commitment that permits no other view to intrude or intermingle.)

3) The Turbidity of Afflictions is an age in which five afflictions constantly and covertly command people; they are extremely dangerous and greatly prevalent. (The delusions of the five dull agents increase and prevail.)

These five afflictions are:

A. Greed: fondness, craving, and desire.

B. Anger: rage and hatred.

C. Delusion: ignorance and bewilderment.

D. Arrogance: pride, contempt for others, and haughtiness.

E. Doubt: the absence of genuine faith.

These five unwholesome mental factors constantly and covertly afflict, disturb, confuse, and defile the originally tranquil, pure, and lucid mind-nature of human beings; therefore, it is called the age of the Turbidity of Afflictions. Without this practice of Buddha-recitation—a practice that directly recognizes the ordinary mind as the Buddha-mind—there is no Dharma by which the sentient beings within the sphere of the Turbidity of Afflictions could be liberated! (This practice is impartial and equal, favoring no one and excluding no one!)

4) The Turbidity of Sentient Beings: Our bodies and this world appear through the sympathetic response of the five turbid views and the five turbid afflictions, as the harmonious combination of the five skandhas. This combination is extremely coarse, base, and corrupt; it is provisionally called the “body of a sentient being.”

The body of the five skandhas comprises one part form (namely, the body with its five sense faculties and the world with its six sense objects) and four parts mind (namely, feeling, perception, formations, and consciousness). The one part form and the four parts mind are all corrupt, inferior, and turbid; therefore, this is called the Turbidity of Sentient Beings. Without this practice of Buddha-recitation—a practice of joyfully seeking the Land of Ultimate Bliss and growing weary of the Saha world—by what means could those within the sphere of the Turbidity of Sentient Beings be liberated? (This practice clearly adopts the wholesome and abandons the unwholesome.)

5) The Turbidity of Lifespan means that both causes and effects are inferior and deficient, and lifespans are exceedingly short; even at an advanced age, one does not live a full hundred years. Therefore, it is called the age of the Turbidity of Lifespan. Without this practice of Buddha-recitation—a practice that does not require much time, whether days, months, years, lifetimes, or kalpas, and that entails neither arduous labor nor bitter hardship—how could the beings within the Turbidity of Lifespan possibly be liberated immediately? (This practice accords with each person’s capacity; whoever cultivates it can attain fulfillment.)

Furthermore, if one simply adorns oneself with the single mind of Faith and Vows and recites the Buddha’s name in this manner, then every utterance of Namo Amitabha Buddha:

– Immediately transforms the Turbidity of the Kalpa into the Ocean-Wide Assembly of Purity (an assembly of bodhisattvas whose purity and serenity are as vast as the ocean).

– Immediately transforms the Turbidity of Views into Immeasurable Light (the immeasurable radiance of lucid wisdom).

– Immediately transforms the Turbidity of Afflictions into the Light of Constant Quiescence (the mind that abides eternally, quiescent and luminous).

– Immediately transforms the Turbidity of Sentient Beings into a body born through transformation within a lotus flower.

– Immediately transforms the Turbidity of Lifespan into Immeasurable Life.

Therefore, every utterance of Namo Amitabha Buddha is a practice of the mind of Anuttara-samyak-sambodhi, which our Original Teacher, Shakyamuni Buddha, realized amid this evil age of the Five Turbidities. (The meaning and principle of this statement are truly rare; it is the secret key of the Pure Land tradition transmitted from ancient times, now suddenly thrown open for everyone to see clearly.) The Buddha now takes the entirety of that fruit of Buddhahood and bestows it upon sentient beings in this evil age of the Five Turbidities for them to cultivate accordingly.

This is the sphere of activity of the Buddhas; only Shakyamuni Buddha and all the Buddhas throughout the ten directions can completely fathom it. Apart from the realm of Buddhas, beings of the other nine realms—bodhisattvas, pratyekabuddhas, shravakas, devas, humans, asuras, hell beings, hungry ghosts, and animals—cannot understand or believe it through their own power.

In this passage, the words “all sentient beings” refer specifically to sentient beings in the evil age of the Five Turbidities.

The words “all worlds” refer comprehensively to the insentient worlds within the four lands and the sentient worlds within the nine Dharma realms. (The insentient world is the earth; the sentient world consists of the bodies of sentient beings upon the earth.)

Here concludes the praise bestowed upon the Teaching Master Shakyamuni by all the Buddhas throughout the ten directions in the passage on Exhorting Practice and Ensuring the Teaching’s Transmission.

What follows is the Teaching Master Shakyamuni’s own concluding lament to the Venerable Shariputra and his entrustment to him.

Sutra text: Shariputra! Dang tri nga u ngu truoc ac the hanh thu nan su, dac A Nau Da La Tam Mieu Tam Bo De, thuyet thu nan tin chi phap, thi vi tham nan!

Vietnamese: O Shariputra! You should know that, amid an evil world of the Five Turbidities, I accomplished that exceedingly difficult deed: I attained Anuttara-samyak-sambodhi and taught this difficult-to-believe Dharma for all worlds to hear. Such deeds are truly exceedingly difficult.

Through the single practice of “Faith, Vows, and Upholding the Name,” unmixed with any other practice, all five evil turbidities can be transformed. This is an inconceivable realm of cultivation. Suppose our Original Teacher, Shakyamuni Buddha, had not descended into this evil world; had not manifested the cultivation and attainment of the bodhi mind; and had not, through his vast wisdom and boundless compassionate resolve to rescue beings, clearly perceived, practiced, and proclaimed this practice—then upon what could we sentient beings rely to receive it?

Yet we human beings:

A) Presently dwell within the Turbidity of the Kalpa and are inevitably surrounded, tormented, and oppressed by this defiled age.

B) Presently dwell within the Turbidity of Views and are inevitably bound by the cunning sophistry of false teachers.

C) Presently dwell within the Turbidity of Afflictions and are inevitably harmed by the mind of craving and incited by evil karma.

D) Presently dwell within the Turbidity of Sentient Beings and are inevitably resigned to remaining in this filthy body without recognizing its filth, submitting to this lowly and feeble body without ever being able to soar aloft.

E) Presently dwell within the Turbidity of Lifespan and are inevitably deprived of our lives by the demonic power of impermanence, as swiftly as a flash of lightning, before we even have time to turn our hands. (These five passages should be correlated with the five passages above, which state that without this Dharma of Buddha-recitation, beings could certainly not be liberated from the five spheres of evil turbidity.)

If we do not know with certainty that this practice of Faith, Vows, and Upholding the Name is an exceedingly difficult matter, we may continue fantasizing that some other practice can rescue us from the Five Turbidities! (We should understand this principle of “exceedingly difficult,” which from ancient times until now no one has explained with such precise clarity!)

Our human lives are like being inside a house already ablaze on all four sides, while we continue to frolic and idly debate with one another. Only those who truly understand that this is an exceedingly difficult matter can utterly extinguish the mind of craving, falsity, and deceit, and recognize the preciousness of this practice of the One Practice. (That is, the samadhi of right concentration through Buddha-recitation: the Samadhi of the One Practice, or the Buddha-recitation Samadhi. Teaching people to cherish the practice of Buddha-recitation creates merit extending through myriad future generations.)

For this reason alone, our Original Teacher, the Buddha, had to say repeatedly and exhaustively: “Difficult indeed! Difficult indeed!” This is what he profoundly intended to entrust to us, and we must understand it.

Here concludes the General Exhortation section.

CONCLUDING EXHORTATION

Sutra text

Chinese: Phat thuyet thu kinh di, Xa Loi Phat cap chu ty khuu, nhat thiet the gian, thien, nhan, a tu la dang, van Phat so thuyet, hoan hy tin thu, tac le nhi khu.

Vietnamese: When the Buddha had finished speaking this sutra, the Venerable Shariputra, all the bhikshus, and all beings of the worlds—including the realms of devas, humans, asuras, and the other realms—heard what the Buddha had taught, joyfully believed and accepted it, made obeisance, and departed.

This Dharma gate of Buddha-recitation is truly inconceivable and exceedingly difficult to believe and understand. Among the Buddha’s disciples, no one knew of it and therefore no one asked the Buddha about it.

The Buddha’s wisdom perceived that sentient beings’ conditions for attaining Buddhahood had ripened. Although no one asked, the Buddha spontaneously taught this Dharma of Buddha-recitation, enabling sentient beings to obtain four benefits. (This explains the meaning of the eight words: “joyfully, believed, accepted, made obeisance, and departed.”)

The Buddha’s teaching of this practice of Buddha-recitation was like timely rain that refreshes and moistens people, creatures, grasses, and trees, causing them to sprout and flourish. This is called “joy” (rejoicing). It is the benefit conferred upon the entire world through the Buddha’s gift of the Dharma.

When not even the slightest trace of doubt remains in the mind, this is called Faith (belief). To receive the Buddha’s meaning into one’s mind and never forget it for even a moment is called Acceptance. These are the two benefits of doing good through believing the Buddha’s words and abandoning evil through accepting the Buddha’s words.

To return one’s body and life to the Buddha, in accord with the entire Dharma realm and its infinitely interwoven dependent arising, is called “making obeisance.” This is the benefit of penetrating the Buddha’s Ultimate Truth.

Yet within each single benefit, all four benefits are in fact fully present (to obtain one benefit is to obtain all four). They are provisionally distinguished as four only to make them easier to understand. Those who heard the sutra had themselves already practiced and obtained the fourfold benefit; then, advancing single-mindedly without retreat, they carried this sutra forth and circulated it everywhere to repay the Buddha’s kindness. This is called “and departed” (then they went forth). Continuing throughout all future lives, they teach beings to obtain these fourfold benefits without end.

A Buddhist sutra says: “When the Dharma-ending Age arrives, among hundreds of millions of practitioners, scarcely one will attain the Way; only by relying upon this practice of Buddha-recitation will they attain deliverance!” Alas! The present age is precisely the Dharma-ending Age (this lays bare my whole heart). If we abandon this inconceivable Dharma-gate of Buddha-recitation, what other Dharma-gate remains for us to study and practice?

When I, Zhixu, first left the household life, I took pride in being a follower of the Chan school, looked down upon the scriptural teachings, and even dared to utter the reckless claim that the practice of “upholding and reciting the Buddha’s name” was merely an expedient established especially for people of middling and inferior capacities (here I offer myself as a living lesson). Later, because I became gravely ill, I finally resolved to seek rebirth in the Western Land.

I then studied the two works Miaozong and Yuanzhong, together with Master Yunqi’s Commentary and Subcommentary on the Amitabha Sutra and many other texts. Only then did I realize that the samadhi of Buddha-recitation is truly a jewel of immeasurable value. I then devoted myself wholeheartedly to upholding and reciting the Buddha’s name with a force that even ten thousand oxen could not restrain.

My close friend Qubing had practiced according to the Pure Land tradition for many years. Wishing the great essential purport of this Sutra Spoken by the Buddha on Amitabha to be made perfectly clear without cumbersome language, he requested that I compose the Essential Commentary. I likewise wished to be reborn together with all sentient beings throughout the Dharma-realm in the Land of Ultimate Bliss; therefore, in principle, I could not refuse (these words were written of necessity).

I took up my brush on the twenty-seventh day of the ninth month in the Dinghai year and finished on the fifth day of the tenth month. In all, it took nine days to complete the Essential Commentary on the Amitabha Sutra. I pray that every sentence and every word in this work will become provisions for those journeying to the Land of Ultimate Bliss (indeed, every word is truly sustenance).

May every person who sees or hears it attain the Stage of Non-retrogression. May both believers and doubters plant the seeds of the Way, and may both those who praise it and those who disparage it attain deliverance and rebirth in the Pure Land.

I reverently pray that the Buddhas and bodhisattvas alone will gather this work in, bear witness to it, and verify it. May my fellow practitioners rejoice in it and bestow their support.

Here ends the Essential Commentary on the Sutra Spoken by the Buddha on Amitabha.

The practitioner Xiyou, Ouyi Zhixu, laid down his brush after writing this postscript at the age of forty-nine.

METHOD FOR PRACTICING THE PURE LAND PATH

The practice of reciting the name of Amitabha Buddha and seeking rebirth in the Pure Land is a Sudden Teaching. It enables practitioners immediately to see clearly that their own bodhi mind-nature possesses immeasurable longevity and immeasurable luminosity, just like the bodhi mind-nature of Shakyamuni Buddha, Amitabha Buddha, all Buddhas and bodhisattvas, and every kind of sentient being throughout the ten directions of the Dharma-realm. All equally possess this bodhi mind-nature (Buddha-nature), without superiority or inferiority.

Anyone wishing to practice the bodhisattva path and realize their own bodhi mind should receive the Three Refuges, observe a vegetarian diet six days each month, and every day recite the six syllables “Nam Mô A Di Đà Phật” for half an hour to settle the mind. The more frequently and longer one applies oneself to recitation, the sooner one will clearly see the manifestation of one’s own bodhi mind and that of the Buddhas and sentient beings.

This is because the essential nature of one’s bodhi mind is originally tranquil; only when one exerts effort to activate it does it manifest, and it manifests for but a single instant (that is, for only one thought-moment, one kshana). If one does not continually recite the Buddha’s name to preserve it, it will immediately be obscured and overwhelmed by other thoughts and will no longer manifest.

To advance one step further, make a vow to observe the Five Precepts; observing one, two, three, or four of them is also acceptable. Observe a vegetarian diet ten days each month, or for three months each year, or permanently.

Recite the name of Amitabha Buddha from ten to fifty or one hundred rosary rounds each day (each round contains 108 beads, and each bead represents one recitation; take careful note).

The six vegetarian days each month are the 8th, 14th, 15th, 23rd, 29th, and 30th days (in a short lunar month, move the last two observances back to the 28th and 29th). The ten vegetarian days each month are the 1st, 8th, 14th, 15th, 18th, 23rd, 24th, 28th, 29th, and 30th days (in a short lunar month, move the last three observances back to the 27th, 28th, and 29th). When observing a vegetarian diet, one must not eat onions, chives, scallions, garlic, meat, or fish, but only vegetables, beans, fruits, mushrooms, wood-ear fungi, and other plant foods.

To receive the Three Refuges means to take refuge in the Buddha, the Dharma, and the Sangha. Having done so, one must no longer follow any other paths devoted to spirits, saints, lords, or immortals.

Receiving the Five Precepts:

1. One must not kill sentient beings or animals.

2. One must not steal, defraud, engage in banditry, or commit robbery.

3. One must not engage in sexual misconduct, adultery, or extramarital affairs.

4. One must not lie, curse, speak divisively, indulge in embellished speech, or use sexually provocative language.

5. One must not drink alcohol or consume intoxicating substances.

Furthermore, every day one should recite the mantra called:

Dharani for Uprooting All Light and Heavy Karmic Obstacles and Attaining Rebirth in the Pure Land

(The following is an Indian transliteration rendered through Chinese characters.) Nại ma lạt đáp nạp, đặc ra gia giã. Nại ma a rị giã, a mi đả bạt giã, đát đạt cả đát giã. A ra hát đế, tam mê tam bất đạt dã.

Đạt đích giã thát: Úm, a mi rị đế, a mi rị đả, ôn ba vĩ. A mi rị đả, tam ba vĩ. A mi rị đả, cát rị tỷ. A mi rị đả, tiết đế. A mi rị đả, đế tế. A mi rị đả, vi kiết lan đế. A mi rị đả, vi kiết lan đế. Quả mi nễ. A mi rị đả, quả quả nại, kiết rị đế cát rị. A mi rị đả, đốn độ tỷ. Tô oa rị, tát rị oa, a tặc thát, tát đát nễ. Tát rị oa. Quả rị ma. Cát rị xá. Cát rị giả. Cát rị sa hát (142 syllables).

(The following Indian transliteration in Roman letters is more accurate.)

Nam mô ra tờ na, tờ ra gia gia. Nam mô a rị gia, a mi ta bà gia, ta ta ga ta gia, a ra ha tê, sam mia sam bồ đà gia.

Ta đi gia tha: aum, a mi ri tê. A mi ri ta, ôn ba vi. A mi ri ta, sam ba vi. A mi ri ta, ca ri pi. A mi ri ta, pi tê. A mi ri ta, tê chê. A mi ri ta, vi ga lan tê. A mi ri ta, vi ga lan tê. Ga mi nê. A mi ri ta, ga ga nai. Ga ri tê ca ri. A mi ri ta, tôn tô tô pi. Sô oa ri. Sa ri oa. A lắt thát, sa ta nê. Sa ri oa. Ga ri ma. Ca ri xa. Ca ri gia. Ca so ha (142 syllables).

This mantra is also called:

The Fundamental True Word of the Tathagata of Immeasurable Life and Light.

This mantra was newly translated in great detail by Tripitaka Dharma Master Saraba and is recorded in the book Direct Guidance on Buddha-Recitation; we should recite and uphold it.

Those who recite this mantra will attain great diligence and swiftly be reborn in the Pure Land. Reciting it once immediately eradicates from one’s being all offenses of the five rebellious acts and the ten evil deeds. Reciting it one hundred thousand times enables one to realize the bodhi mind and never forget it. Reciting it two hundred thousand times enables one immediately to perceive that the seedling of bodhi has arisen. After reciting it three hundred thousand times, Amitabha Buddha will constantly abide above the crown of one’s head, and one will assuredly be reborn in the Pure Land.

After practicing vegetarianism, reciting the Buddha’s name, and upholding mantras for a long time, one’s mind naturally becomes tranquil, extinguishing all greed, anger, ignorance, arrogance, doubt, and wrong views. The radiance of awakened wisdom then appears: this is seeing Amitabha Buddha and attaining rebirth in the Pure Land while still living in this world, rather than having to wait until death to be reborn there.

ORIGINAL COLOPHON

The Buddhist scriptures say: “The three realms are mind-only; the myriad dharmas are consciousness-only” ⁽²⁹⁾. The ancients said: “Recite the Amitabha of one’s own nature and be born in the Pure Land of mind-only” ⁽³⁰⁾. When these two statements are considered together, the meaning of the words, “This mind becomes Buddha; this mind is Buddha. Outside the mind there is no Buddha, and outside Buddha there is no mind” ⁽³¹⁾, becomes perfectly clear.

People of later generations did not understand this meaning. They consequently abandoned the Western Land of Ultimate Bliss and spoke instead of some other Mind-Only Pure Land. They abandoned the name of Amitabha Buddha and spoke instead of some other Amitabha Buddha of their own nature. Could they perhaps believe that some Buddha exists outside their minds? Or that some other mind exists outside Amitabha Buddha?

Great Master Lingfeng ⁽³²⁾ thoroughly comprehended the entirety of the human mind-nature and taught that fundamentally there is nowhere outside it ⁽³³⁾. He specially took up this sutra and drew from it these Essential Explanations. Whenever people possessing faith, vows, and the practice of reciting the Name open and read it, they can personally take these principles as a binding covenant for themselves.

Not only are its words simple and its meaning comprehensive, but it also causes this exceedingly difficult and rare essential doctrine to resound like the wooden fish and the drum. It lays open the entire canon without concealing anything. Truly, nothing like it has ever existed from ancient times to the present.

It is entitled Essential Explanations precisely because it presents the unsurpassed essence of mind.

Respectfully recorded by Zhengzhi, styled Qubing, a disciple of the Pure Karma tradition from Gusu.

The Essential Explanations by Great Master Ouyi elucidates the true essential principle of the practice of Buddha-recitation taught in this Amitabha Sutra. It points directly to reliance upon the mind of Faith and Vows, saves people of all three capacities—superior, middling, and inferior—and encompasses within it the myriad practices of cultivation.

Moreover, its words are exceedingly simple, yet its meaning is ultimate; both the phenomenal and the noumenal aspects are harmoniously and comprehensively embraced. The title Essential Explanations is therefore truly most fitting.

When compiling the Collection of the Sources of the Pure Land Tradition, I likewise omitted the section on contemplation practice and concentrated exclusively upon the practice of upholding the Name, combining it with these Essential Explanations into a single volume. This enables practitioners of Pure Land karma to understand clearly that all teachings on Pure Land practice accord with the Buddha’s teaching, so that they may devote themselves to the single practice of Buddha-recitation without any further doubt.

In the first month of summer, in the Gengzi year

Respectfully recorded by the later student Wu Zhao

Translation completed on the twenty-fifth day of the intercalary fifth month of the Renchen year (June 17, 1952)

Tue Nhuan

Reviewed on the eighteenth day of the second fifth month of the Renchen year (July 9, 1952)

⁽¹⁾ This passage explains the meaning of the four words “Thus have I heard.” These four words must always appear at the beginning of the sutras spoken by the Buddha and are of the utmost importance. When the Buddha was about to enter nirvana, Ananda asked: “In the future, how should I record the Buddha’s sutras?” The Buddha taught: “Always write the sentence ‘Thus have I heard’ at the very beginning.” For this reason, scholars must explain the meaning of this sentence with the utmost thoroughness and subtlety.

Whenever the Buddha certified a teaching as the true Dharma, he would frequently repeat the two words “thus so.” According to their conventional meaning, “thus so” means merely “like this” or “like that.” According to the Buddha’s profound meaning, however, one must understand the Buddha’s teaching concerning what “thus so” truly means; only one who comprehends it ultimately can be considered awakened. In the Lotus Sutra, the Buddha explained that all dharmas in this world fall within the framework of the ten “suchnesses,” namely: appearance, nature, essence, power, activity, cause, condition, effect, retribution, and the ultimate equality of beginning and end.

Because the mind-nature of human beings is suchness itself, unmoving, yet creates the myriad dharmas, the myriad dharmas must be exactly thus. Therefore, all the teachings recorded in the Buddhist sutras are “thus so,” without error. And this “thus so” is what I heard the Buddha teach; it is not something spoken by me.

⁽²⁾ The eight sufferings of fragmentary birth and death are: 1) Birth. 2) Aging. 3) Illness. 4) Death. 5) Not obtaining what one seeks. 6) Separation from those one loves. 7) Encountering those one hates. 8) The five skandhas raging like a blazing fire.

⁽³⁾ People possess six faculties through which they experience pleasure: the ear faculty, eye faculty, nose faculty, tongue faculty, body faculty, and mind faculty. There are six objects through which people receive experience: sound, form, scent, taste, touch, and dharmas. When each faculty encounters its corresponding object, it gives rise to six kinds of awareness that discern pleasure or suffering, called the six consciousnesses. The six faculties, six objects, and six consciousnesses together constitute the eighteen dhatus, encompassing all beings and phenomena throughout all worlds; the Buddha calls this the Dharma Realm.

⁽⁴⁾ Ksana is an Indian term. We call it an instant, a period of time far shorter than one second.

⁽⁵⁾ Uncontaminated means “not leaking out”; that is, pure and free from the outflow of all evil and defiling afflictions.

⁽⁶⁾ Wrong livelihood: When bhiksus engage in activities contrary to the Dharma in order to sustain themselves, this is called “wrong livelihood,” meaning a corrupt means of maintaining one’s life. There are four kinds of wrong livelihood: 1) Farming, gardening, or making medicines to obtain food and clothing, called Lower-Mouth Sustenance. 2) Looking upward to interpret the moon, stars, sun, rain, wind, thunder, and lightning in order to obtain food and clothing, called Upturned-Mouth Sustenance. 3) Flattering the wealthy and powerful, serving as emissaries in the four directions, and speaking boastfully to obtain abundant profit, called Directional-Mouth Sustenance. 4) Learning talismans, spells, heterodox arts, and divination of good and ill fortune in order to obtain food and clothing,

called Sustenance by the Mouth.

⁽⁷⁾ The words “image” and “substance” are drawn from the first fascicle of the Lankavatara Sutra. The Buddha compared the alaya-consciousness of each person, which creates the myriad dharmas, to an immense mirror without boundary or limit. All beings and dharmas throughout the three realms and the entire universe resemble images appearing within that colossal mirror of consciousness.

The Buddha’s meaning is that the myriad dharmas, heaven, and earth can manifest only within the substance of the alaya-consciousness, just as myriad images can manifest only within the substance of a mirror. Wherever the substance of the mirror is present, images must be present; and wherever images are present, the substance of the mirror is present. Yet the mirror-substance of the alaya-consciousness is present everywhere, for it has no limit or boundary.

It is unlike the material mirrors of the world, which have edges and corners. This passage says that the Buddha’s mind and the minds of sentient beings mutually serve as image and substance for one another. When the bodies and lands of sentient beings serve as images, the Buddha’s mind serves as the substance of the mirror.

This means that the Buddha is within the consciousness of sentient beings, and sentient beings are within the Buddha’s consciousness. Although each is within the other, they do not adhere to one another, just as images are within the substance of a mirror without adhering to the mirror’s substance.

⁽⁸⁾ “The mouse’s ‘is,’ the bird’s ‘empty’” is a saying that mocks foolish students of Buddhism who merely repeat what they hear without understanding, believing, or personally practicing it. For example, when they hear it said, “Buddha is mind; mind is Buddha,” they merely repeat “is, is,” like the squeaking of a mouse, without understanding what “is, is” means. Again, when they hear it said, “The myriad dharmas are empty,” they merely say, “Empty, empty,” like the cry of a bird, without understanding what “empty, empty” means. “The mouse’s ‘is’” refers to a mouse squeaking “is, is,” while “the bird’s ‘empty’” refers to a bird crying “empty, empty.”

⁽⁹⁾ Original Enlightenment is the inherently enlightened nature of our own mind, which has existed from beginningless time.

⁽¹⁰⁾ Initial Enlightenment is the enlightened nature of our own mind beginning to awaken at this very moment. Those who practice Buddha-recitation must understand that the name Amitabha Buddha is Original Enlightenment, while voicing the name Amitabha Buddha is Initial Enlightenment.

⁽¹¹⁾ What does it mean to say that, in the true sense, cultivating to “become a Buddha” entails neither “becoming” nor “not becoming”? It is because, within the virtues of human intrinsic nature, everyone already possesses all three bodies of a Buddha; they are not cultivated and attained only now. Therefore, there is no meaning of “becoming.” Yet although the three bodies of a Buddha are already inherently present, they can be “attained” only through the virtues of cultivation. Thus, from the standpoint of the virtues of intrinsic nature, there is no meaning of “becoming”; from the standpoint of the virtues of cultivation, there is no meaning of “not becoming,” and there must be the meaning of “becoming.”

⁽¹²⁾ The Two Vehicles are the two levels of shravakas and pratyekabuddhas. “Fixed nature” means a disposition firmly determined to remain solely within the Lesser Vehicle.

⁽¹³⁾ This sentence means that when we practice Buddha-recitation, we bring attainment to ourselves and simultaneously bring attainment to others, just as Amitabha Buddha cultivated and attained Buddhahood for himself while simultaneously enabling all sentient beings to attain Buddhahood. This is called “when one fruit is accomplished, all fruits are accomplished” (one accomplished, all accomplished).

⁽¹⁴⁾ The word Abiding here is perhaps an error; Faith would be more appropriate, because below it is stated that the first level of Abiding in the Perfect Teaching has already attained Non-retrogression in Mindfulness.

⁽¹⁵⁾ Regarding the various levels occupied by the inhabitants of the Land of Ultimate Bliss, none of those levels is confined to any particular level, yet each encompasses all levels.

⁽¹⁶⁾ In a single lifetime, cultivation is brought to complete fulfillment and Buddhahood is attained.

⁽¹⁷⁾ In this world, there is a class of people who strive to practice Buddha-recitation merely to suppress deluded thoughts, without knowing that they should seek rebirth in the Pure Land. Therefore, this meaning must be explained with the utmost clarity.

⁽¹⁸⁾ The meaning of this sentence is as clear as daylight, and all who possess clear eyes can see it: “Amitabha Buddha of the Western Land is created by my mind.” The word “created” truly means “brought into being” (this accords with the meaning of “Everything is created by mind alone”). Whoever distorts the word “created” into some other meaning is expounding a demonic doctrine. Yet the mind that creates the Buddha here is the eternally abiding bodhi-mind, endowed with boundless life and luminosity and pervading the entire universe; it is not the deluded, arising-and-ceasing thought within the brain or heart.

⁽¹⁹⁾ The Two Extremes are precisely the Two Extreme Views—that is, wrong views with two extremes. Clinging to either side is a wrong view. Clinging to the myriad dharmas as existent or nonexistent, eternal or annihilated, is in every case an extreme view. Such views disturb our minds and produce the two inverted states: the birth and death of ordinary beings and the nirvana of the Lesser Vehicle.

⁽²⁰⁾ “Willingness of mind” means consenting to accept. One should willingly extinguish completely the deluded mind that thinks restlessly, allowing one’s True Mind to recite the Buddha’s name. Yet one instead permits the mind to continue thinking restlessly; thus, it is not one’s own mind that is reciting, though one remains deludedly absorbed in imagining that it is oneself who recites. Therefore, the patriarchs had to awaken us with the forceful question, “Who is it that recites the Buddha’s name?” so that we might be startled awake and exclaim: “This is disastrous! It was not my mind that produced the recitation. A demonic obstruction entered me and recited, yet I mistakenly took it to be myself.” (Clearly there is no self, yet one stubbornly clings to the existence of a self.)

⁽²¹⁾ Great Perfect Mirror Wisdom means that the Buddha’s luminous wisdom resembles a great round mirror as vast as the entire universe. The Ocean-Seal Samadhi is the Buddha’s concentrated mind, serene and clear like ocean water that reflects the whole of heaven and earth within it.

⁽²²⁾ The original Brahma-language term, pronounced in India as Udumbara, was translated into Chinese as “sacred portent” or “auspicious portent.” It is a species of tree in India, more than one zhang tall, which bears fruit without visible blossoms (like our cluster fig and elephant-ear fig trees). People say that it blossoms only once every 3,000 years, when a Gold-Wheel-Turning King or a Buddha appears in the world. In the Lotus Sutra, whenever the Buddha speaks of an exceedingly rare person, he uses this flower as an analogy.

⁽²³⁾ Habit means habitual tendencies, while energy means force or residual power—that is, the residual force of such habitual tendencies as greed, anger, delusion, arrogance, doubt, wrong views, and so forth. All have been human habits since beginningless time and are difficult to eradicate with absolute purity. Even after cultivating to the level of an arhat or bodhisattva, they have not yet been entirely eliminated.

⁽²⁴⁾ Protect: to safeguard, sustain, and assist; remember: to cherish and keep compassionately in mind.

⁽²⁵⁾ Samadhi is an Indian word, pronounced Samādhi, meaning right concentration or mental concentration. Single-Practice Samadhi is Buddha-recitation Samadhi, also called single-minded Buddha-recitation, in which no distracted thoughts remain. It means concentrating solely on reciting the name of one Buddha.

⁽²⁶⁾ Patience with the Non-arising of Dharmas is a bodhisattva level at which one has illumined and perceived that the myriad dharmas neither arise nor cease. However, “resemblance,” meaning “nearly similar,” indicates that it has not yet been genuinely attained. One must practice Buddha-recitation much more before attaining “true Patience with the Non-arising of Dharmas.”

⁽²⁷⁾ The Nature of Those Born Alike is Buddha-nature, because such beings are born into the same nature as the Buddha.

⁽²⁸⁾ Dharma-nature is the Dharma-body and the bodhi-mind. “Of the same essence” means sharing one and the same essential substance.

⁽²⁹⁾ This sentence means that the three realms—the Desire Realm, Form Realm, and Formless Realm—are created solely by our own mind, and that the myriad dharmas are created solely by our own consciousness.

⁽³⁰⁾ This sentence means: We recite the Amitabha Buddha of our own nature in order to seek rebirth in the Pure Land of our own mind.

⁽³¹⁾ This sentence means: This mind brings forth the Buddha; this mind is the Buddha. Outside the mind there is no Buddha; outside the Buddha there is no mind.

⁽³²⁾ Great Master Lingfeng is an honorific name of Patriarch Zhixu.

⁽³³⁾ Because the Patriarch awakened to the essential substance of mind—vast as empty space and without shore or boundary—what place could still lie outside the mind? Every place is entirely mind. The Pure Land and Amitabha Buddha also abide only within our own mind; there is nowhere outside our mind in which the Pure Land and Amitabha Buddha could abide.

Whoever abandons Amitabha Buddha in the Western Land of Ultimate Bliss, neither reciting his name nor seeking rebirth there, and instead seeks some other Amitabha Buddha and Pure Land within the nature of their own mind, is merely deluded. Such a person neither understands how vast their own mind-nature is nor knows where the Buddha and the Pure Land truly are!