略論安樂淨土義

Question: To which of the three realms does the Land of Peace and Bliss belong?

Answer: The Commentary on the Mahāprajñāpāramitā states: “The Pure Land does not belong to the three realms. Why? Because there is no desire there, it does not belong to the desire realm; because its inhabitants dwell upon the ground, it does not belong to the form realm; and because they possess physical form, it does not belong to the formless realm.”

A sūtra states: “When Amitābha Buddha was still cultivating the bodhisattva path, he was a bhikṣu named Dharmākara. He asked Lokeśvararāja Buddha about the Pure Land practices of the buddhas. At that time, Lokeśvararāja Buddha explained to Bhikṣu Dharmākara two hundred and ten koṭis of buddha lands, the good and evil deeds of devas and humans, and the beauty and ugliness of those lands, describing everything clearly.

Bhikṣu Dharmākara then went before the Buddha and made vast vows to adopt the excellence of those buddha lands. Thus, throughout immeasurable asaṃkhyeya kalpas, Bhikṣu Dharmākara practiced the pāramitās in accordance with his vows, perfected myriad virtues, and attained unsurpassed enlightenment. Because that land was attained through his particular karma, it does not belong to the three realms.”

Question: How many kinds of adornment does the Land of Peace and Bliss possess that it is called a Pure Land?

Answer: According to the sūtra, Bhikṣu Dharmākara’s forty-eight vows are its kinds of adornment. One may learn them by consulting the text, so they need not be repeated here. According to the Treatise on the Sūtra of Infinite Life, two kinds of purity encompass twenty-nine kinds of accomplished adornment. The two kinds are the purity of the vessel-world and the purity of the world of sentient beings.

– Purity of the vessel-world: The purity of the vessel-world comprises seventeen kinds of accomplished adornment. First, the characteristics of that land are excellent and transcend the three realms. Second, the land is as vast and boundless as empty space. Third, the land arises from the bodhisattva’s supramundane wholesome roots of the right path and great compassion. Fourth, it is pure, luminous, perfect, and adorned. Fifth, it fully possesses the qualities of the foremost jewels and produces wondrous treasures. Sixth, pure light constantly illuminates the world. Seventh, the precious objects in that land are exceedingly soft; touching them delights the mind and gives rise to supreme happiness. Eighth, myriad precious flowers adorn its ponds; its precious palaces and towers are made from various precious woods; multicolored light reflects the worlds; and immeasurable jeweled nets spread throughout the sky, with bells hanging all around them that constantly proclaim the sound of the wondrous Dharma. Ninth, heavenly flowers naturally rain from the sky, heavenly garments provide adornment, and heavenly fragrances perfume everything. Tenth, the light of the Buddha’s wisdom shines forth and eliminates the darkness of ignorance. Eleventh, the Brahmā voice[1] that awakens beings resounds everywhere and is clearly heard throughout the ten directions. Twelfth, Amitābha, the unsurpassed Dharma King, preserves the land through the power of cultivated virtue. Thirteenth, beings are transformation-born from the Tathagata’s pure lotus flowers. Fourteenth, they delight in the flavor of the Buddha-Dharma and take meditative samādhi[2] as food. Fifteenth, they are forever free from physical and mental suffering and enjoy uninterrupted happiness. Sixteenth, the terms “Two Vehicles,” “women,” and “those with deficient faculties” are never heard. Seventeenth, all the wishes of sentient beings are completely and freely fulfilled. These seventeen kinds of adornment are called the purity of the vessel-world.

– Purity of the world of sentient beings: The purity of the world of sentient beings comprises twelve kinds of accomplished adornment. First, a wondrous dais made of immeasurable rare and precious jewels serves as the Buddha’s seat. Second, immeasurable marks, excellent characteristics, and immeasurable light adorn the Buddha’s body. Third, the Buddha uses immeasurable eloquence to teach the Dharma according to beings’ capacities, clearly and completely, causing them to delight in listening; after hearing, they certainly awaken, for he speaks no false words. Fourth, the Buddha’s wisdom of true suchness is like empty space, illuminating both the universal and particular characteristics of all dharmas without discrimination. Fifth, the unmoving, vast, and majestic assembly of devas and humans resembles Mount Sumeru reflected in the four great seas and fully displays the marks of the Dharma King. Sixth, the Buddha has accomplished the unsurpassed fruit; none can equal him, much less surpass him. Seventh, he is the great man among devas and humans, the Taming Teacher, surrounded reverently by the great assembly as lions surround the lion king. Eighth, the power of the Buddha’s original vows adorns and securely preserves all virtues. Those who encounter it do so without fail, and it can swiftly enable them to perfect the ocean of all merit. Bodhisattvas who have not yet attained a purified mind ultimately realize the Dharma body of equality[3]; bodhisattvas with purified minds and bodhisattvas of higher stages ultimately attain the same equal quiescence. Ninth, the bodhisattvas in the Land of Peace and Bliss travel throughout the ten directions without moving their bodies, manifest various responsive forms, practice in accord with reality, and constantly perform buddha deeds. Tenth, the transformation bodies of these bodhisattvas, at all times without before or after, single-mindedly and within a single thought emit great light, travel throughout the worlds of the ten directions to teach sentient beings, and employ every skillful means accomplished through practice to eliminate all their suffering. Eleventh, these bodhisattvas pervade every world without exception, illuminating all the great assemblies of the buddhas; they also make offerings to, revere, and praise the immeasurable merits of the buddhas and tathagatas. Twelfth, wherever the Three Jewels are absent in any world, the bodhisattvas abide there and adorn the great ocean of the merits of the Buddha, Dharma, and Sangha, instructing all sentient beings so that they understand and practice in accordance with reality. The eight kinds of accomplished meritorious adornment of the Dharma King and the four kinds of accomplished meritorious adornment of the bodhisattvas are called the purity of the world of sentient beings.

Because the Land of Peace and Bliss fully possesses these twenty-nine kinds of accomplished meritorious adornment, it is called a Pure Land.

Question: How many grades are there among those born in the Land of Peace and Bliss, and how many causes and conditions lead to each?

Answer: The Sūtra of Infinite Life presents only the three grades of superior, middle, and inferior birth. In the Contemplation Sūtra of Infinite Life, each grade is further divided into superior, middle, and inferior levels, making nine grades. Here we shall follow the Sūtra of Infinite Life and discuss the three grades established in that sūtra.

Those born in the superior grade possess five causes and conditions: First, they leave home, abandon desire, and become śramaṇas. Second, they arouse the aspiration for unsurpassed bodhi. Third, they single-mindedly and exclusively recollect the Buddha of Infinite Life.

Fourth, they cultivate and perfume themselves with various merits. Fifth, they vow to be born in the Land of Peace and Bliss. If people possess these five causes and conditions, then at the time of death the Buddha of Infinite Life and the great assembly of sages appear before them.

They immediately follow the Buddha and are born in the Land of Peace and Bliss, spontaneously appearing within seven-jeweled lotus flowers. They abide at the stage of nonretrogression and possess courageous wisdom and mastery of spiritual powers.

Those born in the middle grade possess seven causes and conditions: First, they arouse the aspiration for unsurpassed bodhi. Second, they single-mindedly and exclusively recollect the Buddha of Infinite Life. Third, they cultivate wholesome deeds and observe the fasting precepts.

Fourth, they cast images and build stūpas. Fifth, they offer food and drink to śramaṇas. Sixth, they hang silks, light lamps, offer flowers, and burn incense as offerings.

Seventh, they dedicate these merits and vow to be born in the Land of Peace and Bliss. If people possess these seven causes and conditions, then at the time of death the Buddha of Infinite Life manifests a transformation body complete with the same light, marks, and excellent characteristics as the true Buddha, and appears before them together with the great assembly. They immediately follow the Buddha’s transformation body and are born in the Land of Peace and Bliss, abiding at the stage of nonretrogression, although their merit and wisdom are inferior to those of the superior grade.

Those born in the inferior grade possess three causes and conditions: First, even if they are unable to create merit, they must arouse the aspiration for unsurpassed bodhi. Second, they single-mindedly and exclusively recollect the Buddha of Infinite Life for as few as ten recollections. Third, with a sincere mind they vow to be born in the Land of Peace and Bliss. If they possess these three causes and conditions, then at the time of death they see the Buddha of Infinite Life in a dream and likewise attain rebirth there, although their merit and wisdom are inferior to those of the middle grade.

There is also a class of people reborn in the Land of Peace and Bliss who do not belong to these three grades. These are people who cultivate various merits and vow to be born in the Land of Peace and Bliss with a doubtful mind. They doubt and fail to understand the Buddha’s wisdom, inconceivable wisdom, ineffable wisdom, the vast wisdom of the Mahayana, and the unequaled, incomparable, supreme, excellent wisdom.

Nevertheless, they still believe in sin and merit and cultivate wholesome roots, and therefore they attain birth in the Land of Peace and Bliss. Upon being born in a seven-jeweled palace in the Land of Peace and Bliss, measuring either one hundred or five hundred yojanas, they enjoy natural pleasures like those of the Trāyastriṃśa Heaven. Yet for five hundred years they do not meet the Buddha, hear the sūtras and Dharma, or see the bodhisattvas and the sacred assembly of śrāvakas.

This is the borderland of the Land of Peace and Bliss and is also called womb birth. It is called a borderland because, for five hundred years, they neither see nor hear the Three Jewels; in meaning this resembles the adversity of birth in a borderland, and it may also be situated at the frontier of the Land of Peace and Bliss. It is called womb birth because it resembles a person newly born from the womb whose faculties and understanding have not yet matured.

“Borderland” refers to adversity, while “womb birth” refers to obscurity. Both names merely borrow one thing to describe another. It is neither the borderland among the eight adversities nor birth from a physical womb.

How is this known? Because all birth in the Land of Peace and Bliss is by transformation, we know it is not womb birth; and because after five hundred years they again see and hear the Three Jewels, we know it is not the borderland among the eight adversities.

Question: Do those born from the womb within the seven-jeweled palaces experience happiness? What do they think about?

Answer: The sūtra gives this analogy: “It is like a son of a holy wheel-turning king who offends his royal father and is confined within the inner palace, locked in golden fetters. He is fully supplied with the same articles used by the king and lacks nothing. Although the prince possesses every fine amusement, his mind is not happy; he thinks only of finding a way to escape from that sorrowful place.” Those born from the womb are likewise.

Although they dwell in seven-jeweled palaces and possess beautiful sights, delightful sounds, fragrances, flavors, and pleasant tactile objects, they do not regard these as happiness. Because they cannot see the Three Jewels, make offerings, or cultivate wholesome roots, they regard their condition as suffering. Knowing their former faults, they deeply repent and reproach themselves.

When they wish to leave that place, their wish is immediately fulfilled. This case is equivalent to the three grades of rebirth, though only after five hundred years do they recognize and repent their faults.

Question: Rebirth in the Land of Peace and Bliss with a doubtful mind is called womb birth, but why does doubt arise?

Answer: The sūtra states only that they “doubt and do not believe”; it does not identify the causes of their doubt. Let us examine the five statements beginning with “They do not understand…” and discuss the doubts they counteract. “They do not understand the Buddha’s wisdom” means that they do not believe that the Buddha can comprehend all-aspects wisdom[4]. Because they do not understand it, doubt arises. This first statement presents the object of doubt in general; each of the following four statements counteracts a specific doubt. Doubt has four aspects:

First, they doubt that merely recollecting Amitābha Buddha can certainly bring rebirth in the Land of Peace and Bliss. Why? A sūtra states: “The path of karma is like a balance: whichever side is heavier descends first.” Yet how can one who, throughout one lifetime, one hundred years, ten years, or one month, has failed to refrain from any evil deed attain rebirth merely through ten consecutive recollections, enter the assembly assured of enlightenment,[5] never retrogress, and forever escape the suffering of the three evil paths?

How can one believe the principle that the heavier side descends first? Moreover, throughout countless remote kalpas, one has created innumerable afflictive dharmas that bind one within the three realms. How can one escape the three realms merely by recollecting Amitābha Buddha for a short time, without severing the binding delusions of the three realms?

What then becomes of the principle of karmic bondage? To counteract this doubt, inconceivable wisdom is taught.

Inconceivable wisdom is the Buddha’s wisdom, which has the power to transform little into much and much into little; near into far and far into near; light into heavy and heavy into light; long into short and short into long. Such Buddha-wisdom is immeasurable, boundless, and inconceivable. It is like one hundred woodcutters who cut firewood for one hundred years and pile it one thousand ren[6] high. If it is set alight with a spark the size of a bean, it will all be consumed in half a day. How could one say that wood accumulated over one hundred years cannot burn up in half a day?

It is also like a disabled person traveling by boat who, because the sail catches a favorable wind, covers one thousand li in a single day. How could one say that a disabled person cannot travel one thousand li in one day? It is like a poor person who finds a precious object and presents it to the king. The king is delighted to receive the treasure and richly rewards the poor person, who in an instant suddenly becomes wealthy and prosperous. Could one reasonably say: “I served as an official for decades, laboring diligently and enduring hardship, yet returned with nothing, while that person suddenly became rich and honored—this is utterly unreasonable”?

It is also like a weak person who cannot leap onto a donkey’s back even with all his strength, yet if he accompanies a wheel-turning king, he naturally flies through the sky. How could one say that because a weak person cannot leap onto a donkey’s back, he certainly cannot fly through the sky?

It is also like ten immense ropes that one thousand strong men cannot snap, yet a child swings a sword and in an instant cuts them in two. How could one say that a child’s strength cannot sever the ropes? Again, when the poisonous zhen bird[7] enters water, the fish, crabs, and other creatures immediately die; but if a rhinoceros horn is used to stir the mud, all the dead creatures return to life. How could one say that once life has ended, it can never be restored? When the yellow swan[8] calls Zǐ’ān,[9] Zǐ’ān returns to life. How could one say that someone who has lain beneath the earth for one thousand years can never revive?

All the myriad dharmas possess self-power and other-power, self-inclusion and inclusion by others, a thousand openings and ten thousand closings, immeasurable and boundless. How could one use obstructed understanding to doubt that unobstructed Dharma?

Second, they doubt that the Buddha’s wisdom is superior to human wisdom. Why? All names arise through opposition; understanding arises from non-understanding; and losing one’s direction arises in relation to remembering one’s direction. If delusion were wholly distinct from nondelusion, delusion could ultimately never become awakening. If delusion can become awakening, then delusion must certainly be awakening, and awakening may also be called delusion. Delusion and awakening, awakening and delusion, resemble turning over the palm of one’s hand. How then can brightness and darkness be considered different, and what superiority could there be? Because this doubt arises, they become suspicious of the Buddha’s wisdom. To counteract it, the Buddha taught ineffable wisdom.

Ineffable wisdom is the Buddha’s wisdom that transcends names and does not belong to mutually opposed characteristics. Why is this said? If a dharma exists, there must be wisdom that knows its existence; if a dharma does not exist, there must likewise be wisdom that knows its nonexistence.

All dharmas transcend existence and nonexistence, and the Buddha comprehends all dharmas; therefore, his wisdom transcends opposition. Your analogy of awakening and delusion remains only delusion; it is not the awakening of delusion. It resembles explaining a dream to another person while still dreaming: although one speaks of understanding the dream, one has not ceased dreaming.

To say that one knows the Buddha is not to know the Buddha. To say that one does not know the Buddha is likewise not to know the Buddha. To say that one neither knows nor fails to know the Buddha is also not to know the Buddha.

To say that it is neither not knowing nor not failing to know is likewise not to know the Buddha. Buddha-wisdom transcends these four propositions. When the mind attempts to take it as an object, mental activity ceases; when one attempts to indicate it, language is cut off.

For this reason, the Commentary on the Mahāprajñāpāramitā states: “If a person sees prajñā, that is bondage; if a person does not see prajñā, that too is bondage. If a person sees prajñā, that is liberation; if a person does not see prajñā, that too is liberation.” This verse means that failing to transcend the four propositions is bondage, while transcending them is liberation. Your doubt that the Buddha’s wisdom is not superior to human wisdom is entirely mistaken.

Third, they doubt that the Buddha can truly deliver all sentient beings. Why? In past ages there were immeasurable asaṃkhyeyas of buddhas as numerous as the sands of the Ganges.

At present, throughout the worlds of the ten directions, there are likewise immeasurable and boundless asaṃkhyeyas of buddhas as numerous as the sands of the Ganges. If the Buddha could truly deliver all sentient beings, the three realms should long ago have become empty. A second Buddha would not have needed to arouse the bodhi-mind for sentient beings, cultivate a Pure Land, and gather in sentient beings.

Yet a second Buddha truly does gather in sentient beings, and indeed immeasurable buddhas throughout the ten directions and three times gather in sentient beings. Therefore, they conclude that the Buddha truly cannot deliver all sentient beings. Because this doubt arises, they conceive Amitābha Buddha as limited.

To counteract it, the vast wisdom of the Mahayana is taught.

The vast wisdom of the Mahayana is the Buddha’s wisdom that knows all dharmas, completely severs the afflictions, perfects myriad virtues, and delivers all sentient beings. There are five reasons why the three times and ten directions exist. First, if there were no second Buddha, nor even asaṃkhyeyas of buddhas as numerous as the sands of the Ganges, then a Buddha could not deliver all sentient beings.

Because buddhas truly can deliver all sentient beings, there are immeasurable buddhas throughout the ten directions; these immeasurable buddhas are themselves the immeasurable sentient beings delivered by previous buddhas. Second, if one Buddha delivered every sentient being, later buddhas would be unnecessary. Why?

If there were no meaning of awakening others, on what basis could one speak of buddhas of the three times? Because the meaning of awakening others is established, it is said that all buddhas deliver all sentient beings. Third, the power of later buddhas to deliver beings is still the power of former buddhas.

Why? Because later buddhas exist because of former buddhas. This resembles an imperial lineage continuing through succession: the power of a later king is the power of the former king.

Fourth, although a Buddha’s power can deliver all sentient beings, causes and conditions are necessary. If sentient beings have no affinity with a former Buddha, they must await a later Buddha. Thus, beings without affinity may pass through the times of hundreds of thousands of myriad buddhas without hearing or seeing them; this is not because the Buddha’s power is deficient.

It is like the sun and moon, whose light pervades the world and dispels darkness, although the blind do not see them; this does not mean the sun and moon are not bright. Thunder resounds deafeningly, although the deaf do not hear it; this does not mean its sound does not reverberate. One who comprehends the principle of causes and conditions is called a Buddha.

A mind that forcibly opposes the principle of conditions is not perfect enlightenment. Therefore, as sentient beings are immeasurable, buddhas are likewise immeasurable. To oppose the Buddha and then, without considering whether affinity exists, ask why all beings have not been delivered is truly unreasonable.

Fifth, if sentient beings were exhausted, the world would fall into the extreme of finitude. For these reasons, immeasurable buddhas deliver all sentient beings.

Question: If sentient beings are inexhaustible, would the world not then fall into the extreme of infinity? Since it is infinite, does this mean that the Buddha truly cannot deliver all sentient beings?

Answer: The world is neither finite nor infinite, and so forth; it transcends these four categories. The Buddha teaches sentient beings to transcend these four propositions, and that itself is deliverance. Yet in truth there is neither deliverance nor nondeliverance, neither exhaustion nor nonexhaustion. It resembles a person who dreams of crossing a great sea, encountering huge waves and many obstacles. In fear, the person cries out loudly, and the sound is heard outside. Someone outside hears the cry and startles the dreamer awake. Knowing it was a dream, the dreamer becomes calm and free from anxiety. It was only the crossing of a dream, not the crossing of a sea.

Question: To speak of deliverance or nondeliverance alike falls into extreme views. Why, then, is only the wisdom that delivers all sentient beings called the vast wisdom of the Mahayana, while nondeliverance of sentient beings is not called the vast wisdom of the Mahayana?

Answer: All sentient beings loathe suffering and seek happiness; they fear bondage and seek liberation. Therefore, when they hear of deliverance, they take refuge. When they hear of nondeliverance, they do not understand its meaning and suppose that the Buddha lacks compassion; consequently, they do not take refuge.

Because they do not take refuge, they continue sleeping through the long dream and do not know how to awaken. For the sake of such people, the Buddha frequently speaks of deliverance and does not speak of nondeliverance. Moreover, the Sūtra of the Nonpractice of All Dharmas states: “The Buddha does not realize buddhahood, nor does he deliver sentient beings.

Only because ordinary beings engage in deluded discrimination is it said that buddhahood is attained and sentient beings are delivered.” Speaking of delivering sentient beings is the therapeutic siddhānta;[10] speaking of not delivering sentient beings is the siddhānta of ultimate truth.[11] Both teachings have their reasons and do not contradict one another.

Question: If the dream ends, is that not deliverance? If the dreams of all sentient beings end, would the world not be exhausted?

Answer: The dream is what is called the world. If the dream ends, there is no longer a dream; when there is no dream, there is also no deliverance of which to speak. Thus one should know that the world itself is the supramundane. Although immeasurable sentient beings are delivered, one does not fall into delusion.

Fourth, they doubt that the Buddha has attained all-aspects wisdom. Why? If he can know all dharmas, then dharmas fall into the extreme of finitude; if he does not know all dharmas, then his is not all-aspects wisdom. To counteract this doubt, the Buddha taught unequaled, incomparable, supreme, excellent wisdom.

Unequaled, incomparable, supreme, excellent wisdom: The wisdom of ordinary beings is deluded, while the Buddha’s wisdom accords with reality. Delusion and reality are vastly different and cannot reasonably be considered equal; therefore, it is called unequaled. Śrāvakas and pratyekabuddhas who wish to know dharmas must enter meditative concentration before they can know; after leaving concentration they no longer know, and even then their knowledge is limited.

The Buddha has attained the samādhi of accord with reality and constantly abides in profound meditative concentration. Therefore, he clearly knows the nonduality of all dharmas. This Dharma is profound, subtle, and beyond comparison; therefore, his wisdom is called incomparable.

Although bodhisattvas of the eighth ground and above have attained the functioning of resultant samādhi[12] and no longer enter or emerge from it, subtle habitual tendencies still perfume their samādhi, so it is not completely pure and luminous. In comparison, the Buddha’s wisdom remains superior. The Buddha fully possesses wisdom and severance,[13] illuminating dharmas according to reality.

Because dharmas are immeasurable, his illumination is likewise immeasurable. Just as a large container has great capacity, this wisdom is called supreme.

These three phrases may also mutually complement one another. Because none equals the Buddha’s wisdom, it is incomparable; because it is incomparable, it is supremely excellent. One may also say that because the Buddha’s wisdom is supremely excellent, it is unequaled; because it is unequaled, it is incomparable.

If so, would it not suffice merely to say “unequaled”? Why are the latter two phrases needed? Although the wisdom of a stream-enterer does not equal that of an arhat, both are of the same wisdom.

The same applies to bodhisattvas from the first through the tenth grounds: although their wisdom is not equal in degree, it is of the same wisdom. Why? Because it is not supreme.

Your use of finitude and infinity to interrogate and doubt that the Buddha possesses all-knowing wisdom is truly mistaken.

Question: The section concerning birth in the inferior grade states: “Through ten consecutive recollections one immediately attains rebirth.” What are ten consecutive recollections?

Answer: Suppose a person is traveling home and, upon reaching a desolate stretch of road, encounters bandits. Brandishing their knives fiercely, they rush forward intending to kill him. The person runs quickly and comes upon a river.

He immediately wishes to cross it, for only by reaching the opposite shore can he preserve his life. At that time, he thinks only about how to cross the river: “Should I cross while wearing my clothes or without them? If I keep my clothes on, I fear I will not make it across; if I remove them, I fear there will not be enough time!” He thinks only of this and nothing else.

A single thought concerned solely with how to cross the river is one recollection. Continuing in this way for ten recollections, without the mind becoming distracted or confused, is called ten consecutive recollections. Practitioners are the same.

They recollect Amitābha Buddha as that person thinks of crossing the river, continuing for ten recollections. They may recollect the Buddha’s name, the Buddha’s marks and excellent characteristics, the Buddha’s light, the Buddha’s spiritual power, the Buddha’s merit, the Buddha’s wisdom, or the Buddha’s original vows. They allow no other thought to intervene, but continue from one thought to the next for ten recollections.

This is called ten consecutive recollections.

When one speaks of ten consecutive recollections, it may seem easy. Yet the mind of an ordinary being is like a wild horse, and consciousness is like an ape or monkey, forever pursuing the six sense objects without resting even for an instant. One must possess exceedingly firm faith, practice exclusive recollection in the present, and accumulate it over a long period until it becomes habitual and one’s wholesome roots grow secure. As the Buddha told King Bimbisāra: “Those who accumulate wholesome practices have no unwholesome thoughts at death. Just as a tree leaning westward will certainly fall in that direction.” When death approaches and a hundred sufferings converge upon the body, how could one recollect the Buddha if the mind has not previously been perfumed by practice?

One should also make an agreement with five or three like-minded companions so that, when death approaches, they may take turns offering guidance, invoking the name of Amitābha Buddha, and voicing the vow for birth in the Land of Peace and Bliss. Each utterance should follow the preceding one until ten recollections are completed. This resembles a beeswax seal impressed upon clay: although the wax seal itself is destroyed, its impression remains upon the clay. Thus, the very moment this life and body end is the moment of birth in the Land of Peace and Bliss. Once one has entered the assembly assured of enlightenment, what remains to cause concern?

Notes:

[1] Brahmā voice 梵聲: The Buddha’s voice.

[2] Meditative samādhi 禪三昧: This refers to dhyāna and samādhi. Dhyāna, Sanskrit: Dhyāna; translated into Chinese as contemplation or cultivation. Samādhi, Sanskrit: Samādhi; translated into Chinese as concentration. Dhyāna and samādhi are identical in essence but have different names.

[3] Dharma body of equality 平等法身: This refers to the Dharma body of intrinsic nature. Bodhisattvas from the eighth ground upward have realized true suchness, which is equal and quiescent. Functioning spontaneously and naturally, though they need make no deliberate effort in practice, they can simultaneously manifest various forms of teaching and perform buddha deeds throughout the worlds of the ten directions, without any conception of coming or going and without any conception of acting. Therefore, this is called the Dharma body of equality.

[4] All-aspects wisdom 一切種智: This wisdom is realized only by a Buddha. With a single kind of wisdom, the Buddha knows the causal seeds of all dharmas and all sentient beings, and simultaneously fully comprehends the quiescent characteristics and modes of activity of all dharmas.

[5] Assembly assured of enlightenment 正定聚: This refers to those among sentient beings who are certain to attain realization.

[6] Ren 仞: A unit of length. During the Zhou dynasty, eight Chinese feet constituted one ren, approximately 6.48 meters today.

[7] Zhen bird 鴆鳥: A highly poisonous bird. In ancient times, it was said that if its feathers were stirred into wine, anyone drinking it would die immediately.

[8] Yellow swan 黃鵠: The name of a long-necked bird that flies very high; also called a swan.

[9] Zǐ’ān 子安: An immortal in Chinese legend.

[10] Therapeutic siddhānta 對治悉檀: The method by which the Buddha prescribes medicine according to the illness in order to counteract each sentient being’s afflictions and evil karma.

[11] Siddhānta of ultimate truth 第一義悉檀: The method used to eliminate all disputation and transcend language.

[12] Resultant samādhi 報生三昧: The samādhi attained by Dharma-body bodhisattvas from the eighth ground upward. After entering this samādhi, their minds naturally become effortless, and without contrivance they can spontaneously manifest various bodies to deliver sentient beings or make offerings to buddhas.

[13] Wisdom and severance 智、斷: The virtue of wisdom and the virtue of severance, which illuminate truth and eliminate the afflictions.