觀無量壽佛經義疏

The Sixth Contemplation: GENERAL CONTEMPLATION

There are four sections: the formal exposition; the conclusion; clarification of the benefits; and differentiation between the false and the correct.

1. Formal exposition

There are two parts: the separate contemplation of the jeweled towers; and the general contemplation of the four kinds.

First, the separate contemplation of the jeweled towers

There are four points: stating their number; heavenly beings playing music; celestial musical instruments suspended in midair; and music expounding the Dharma.

– Stating their number

The sutra states: “Throughout that land composed of various jewels, in each and every region there are five billion jeweled towers.”

Explanation: “That land composed of various jewels” is a general introduction to that land. “In each and every region,” according to the Amitabha Sutra (the Shorter Version), refers to the areas along the shores of the ponds.

The sutra states: “The pathways and steps surrounding the ponds are all lined with towers, and so forth.”

– Heavenly beings playing music

The sutra states: “Within those jeweled towers are innumerable heavenly beings playing various kinds of celestial music.”

– Celestial music suspended in midair

The sutra states: “There are also musical instruments suspended in midair, like heavenly jeweled banners^[63], which produce sounds spontaneously without being played.”

Explanation: “Like jeweled banners” refers to their measure.

– Music expounding the Dharma

The sutra states: “From all these kinds of music arise sounds proclaiming mindfulness of the Buddha, mindfulness of the Dharma, and mindfulness of the Sangha.”

Explanation: This is precisely praise of the Three Jewels.

Second, the general contemplation of the four kinds

The sutra states: “When this contemplation has been accomplished, one has only a coarse vision of the jeweled trees, jeweled ground, and jeweled ponds in the Land of Ultimate Bliss.”

Explanation: Following the preceding contemplation of the towers, the practitioner contemplates these three together. Whether contemplated collectively or separately, each accords with the practitioner’s capacity. This contemplation encompasses all the objects of the circumstantial recompense. The phrase “coarse vision” here means “conceptual contemplation.” In the passage below, however, this phrase carries the meaning of “right absorption.”

2. Conclusion

The sutra states: “This is the general contemplation and is called the sixth contemplation.”

3. Clarification of the benefits

The sutra states: “Whoever sees in this manner will eliminate extremely grave evil karma accumulated throughout innumerable hundreds of millions of kalpas and, after death, will certainly be born in the Land of Ultimate Bliss.”

Explanation: This passage concerns the destruction of obstructions and the removal of doubt.

4. Differentiation between the false and the correct

The sutra states: “To contemplate in this manner is called correct contemplation; any other contemplation is called false contemplation.”

B. CONTEMPLATION OF THE DIRECT RECOMPENSE IN THE FOLLOWING TEN CONTEMPLATIONS

There are four cases: the Tathagata exhorts them to listen attentively; the Buddha of Infinite Life and the two bodhisattvas manifest themselves; the Lady makes a request for the sake of sentient beings in future ages; and the Tathagata presents the teaching fully.

1. The Tathagata exhorts them to listen attentively

There are three points: the exhortation to listen attentively; the agreement to instruct them; and the Buddha’s admonition.

First, the exhortation to listen attentively

The sutra states: “The Buddha said to Ananda and Vaidehi: Listen attentively and reflect carefully!”

Explanation: As with the preceding contemplations of the circumstantial recompense, this passage concerns the direct recompense; therefore, the Tathagata must again admonish them.

Second, the Buddha agrees to instruct them:

The sutra states: “The Tathagata will now distinguish and explain for you the Dharma that eliminates suffering and affliction!”

Explanation: Unless one relies upon the samadhi of contemplating the Buddha, one cannot be liberated from the sufferings of the Saha world; hence, it is called the Dharma of liberation from suffering. The three realms are a repository of manifold suffering; sentient beings in the six paths experience the painful fruits of recompense.

Third, the Buddha again admonishes them:

The sutra states: “You should remember this well, and then distinguish and expound it extensively for the assembly!”

2. The Buddha of Infinite Life and the two bodhisattvas manifest themselves

The sutra states: “As the Buddha spoke these words, the Buddha of Infinite Life stood in midair, with the two bodhisattvas Avalokiteshvara and Mahasthamaprapta attending him on either side. Their radiant light blazed so brilliantly that it could not be fully beheld; even a hundred thousand hues of pure Jambunada gold could not compare with it.”

Explanation: The preceding passage states that the land appeared within the luminous dais, enabling Vaidehi to see it; this was the cause that prompted her request concerning the circumstantial recompense. Therefore, it is said that only through the Buddha’s power could she see the Land of Ultimate Bliss, and so forth. Now the Buddha and the two bodhisattvas manifest together; this is the cause that prompts her request concerning the direct recompense.

Therefore, it is said that only through the Buddha’s power could she see the Buddha, and so forth. “The Buddha stood in midair, with the two bodhisattvas attending him on either side” provides evidence for images depicting the Three Sages standing. “Even Jambunada pure gold could not compare with it” shows that their light shone without limit.

3. The Lady makes a request for the sake of sentient beings in future ages

There are two points: upon seeing the Buddha, she immediately bows in homage; and she earnestly makes her request to the Buddha.

First, upon seeing the Buddha, she immediately bows in homage:

The sutra states: “When Vaidehi saw the Buddha of Infinite Life, she immediately bowed at the Buddha’s feet.”

Second, she earnestly makes her request to the Buddha:

The sutra states: “O World-Honored One! Through the Buddha’s power, I have now been able to see the Buddha of Infinite Life and the two bodhisattvas. How, then, should sentient beings in future ages contemplate the Buddha of Infinite Life and the two bodhisattvas?”

Explanation: Here Vaidehi is addressing Shakyamuni Buddha with her question. A bodhisattva never acts solely for personal benefit. Although she requested help so that she herself might see them, her thoughts were directed toward sentient beings in future ages.

4. The Tathagata presents the teaching fully

The following ten contemplations are presented and divided into the four points explained above.

The Seventh Contemplation: CONTEMPLATION OF THE LOTUS THRONE

To contemplate the lotus throne means that, if one wishes to behold the World-Honored One, one must first contemplate his seat. It is like standing before a king, when one’s eyes must first look toward the royal dais.

There are two points: the explanation of the contemplative practice; and the exhortation to contemplate carefully.

1. Explanation of the contemplative practice

There are three points: a general presentation of its supporting basis; a separate description of its adornments; and the conclusion.

First, a general presentation of its supporting basis

The sutra states: “The Buddha said to Vaidehi: If you wish to contemplate the Buddha of Infinite Life, you must first give rise to the thought of visualizing the lotus throne upon the ground of seven jewels.”

Explanation: The lotus upon the ground refers to the seat, not to the lotuses in the ponds.

Second, a separate description of its adornments

There are two points: the lotus petals and the lotus dais.

– The lotus petals

There are six points: color; veins; light; dimensions; number; and the light of the jewels.

+ Color:

The sutra states: “Visualize each and every petal of that lotus as having hundreds of thousands of jeweled colors.”

+ The veins of the lotus petals:

The sutra states: “Each lotus petal has 84,000 veins, like celestial paintings.”

Explanation: Because the lines of the veins resemble exceedingly beautiful decorative patterns, they are called celestial paintings.

+ Light:

The sutra states: “Along each vein are 84,000 brilliant rays of light, all distinct and clearly visible to everyone.”

+ Stating the dimensions

The sutra states: “The smallest petal measures 250 yojanas in both length and breadth.”

Explanation: Two hundred and fifty yojanas are equivalent to more than ten thousand miles.

+ Presenting the number

The sutra states: “The lotus has 84,000 petals.”

+ Illuminating light

The sutra states: “Between each lotus petal are ten billion mani jewels as adornments. Each jewel emits a thousand rays of light, and the light resembles a canopy made of the seven jewels, covering the entire ground of that land.”

Explanation: The light resembles a canopy covering the entire ground.

– The lotus dais

There are three points: the substance of the dais; the external appearance of the dais; and the jeweled banners upon the dais.

+ The substance of the dais

The sutra states: “The dais is made of shakra-abhilagna jewels^[64].”

Explanation: The dais is the center of the lotus. Shakra-abhilagna means a wish-fulfilling jewel. This jewel endlessly produces all objects according to one’s wishes; therefore, it is called “that which can produce.”

+ The external appearance of the dais

The sutra states: “This lotus dais is adorned with 80,000 diamonds, kimshuka jewels^[65], pure mani jewels, and exquisite pearl nets.”

Explanation: The sutra text mentions four kinds of treasures. Among them, kiṃśuka is translated in Chinese as a red-colored jewel, while the Sanskrit term means purity.

+ Jeweled banners above the dais

There are three points: the substance of the banners; the jeweled canopy; and the extraordinary light.

– The substance of the banners

The sutra states: “Above the dais, four jeweled banners naturally stand, each jeweled banner being as immense as a hundred thousand myriad koṭis of Mount Sumerus.”

Explanation: On each of the four sides of the dais stands a jeweled pillar, above which a jeweled netted canopy is spread to cover the crown of the Buddha.

– The jeweled canopy

The sutra states: “The jeweled canopy suspended from the jeweled banners resembles the palace of the Yāma Heaven.”

Explanation: Yāma is the third of the heavens dwelling in space within the Desire Realm. In this heaven, beautiful light radiates from lotus flowers; therefore, it is often used as a comparison.

– The extraordinary light

The sutra states: “There are also five hundred koṭis of exquisite precious jewels serving as adornments. Each jewel emits eighty-four thousand rays of light; each ray produces eighty-four thousand colors of pure gold; and each of those pure golden colors transforms and appears throughout the jeweled land. Each manifested realm in turn assumes various forms, appearing either as a vajra dais, a net of pearls, or clouds of flowers intermingling throughout the ten directions, transforming freely at will to perform the work of the Buddha.”

Explanation: These manifested colors assume three forms: a golden dais, a jeweled net, and clouds of flowers. There are also many other forms; hence the text says “freely at will,” and so forth.

Third, the conclusion

The sutra states: “This contemplation of the lotus throne is the seventh contemplation.”

2. Exhortation to contemplate carefully

The exhortation to listen attentively has five points: explaining the original cause; the sequence of contemplation; instructing that one should remain single-minded and abandon all miscellaneous thoughts; stating the benefits; and distinguishing the correct from the deviant.

First, explaining the original cause

The sutra states: “The Buddha said to Ānanda: Such a wondrous lotus throne was formed through the power of the vows made in the past by Bhikṣu Dharmākara.”

Explanation: Amitābha Buddha was formerly a king. After encountering the Buddha Lokeśvararāja, he relinquished his throne, left the household life, and received the Dharma name Dharmākara. He then made forty-eight vows. All the jeweled adornments—the circumstantial realm, body, lifespan, and radiance of that land—were accomplished through the power of his vows; how could this be true only of the lotus throne? From this, we know that the Pure Land is the essence of the Buddha’s vows. Yet vows arise from the mind and are therefore the essence of the Buddha’s mind. Thus, we know that the power of his vows utterly transcends speech and thought!

Second, presenting the sequence of contemplation

The sutra states: “If one wishes to contemplate that Buddha, one must first form the contemplation of the lotus throne.”

Explanation: If one does not contemplate the lotus throne, the contemplation of the Buddha cannot be accomplished.

Third, one should contemplate with undivided attention, remaining free from miscellaneous thoughts

The sutra states: “When practicing this contemplation, one must never mingle it with other contemplations. During contemplation, one must distinctly contemplate every jewel, every ray of light, every dais, and every jeweled banner, discerning them all clearly, as though seeing one’s own face in a mirror.”

Explanation: Each contemplation must thoroughly encompass five objects. From the flower petals to the banners, all possess luminous jewels. (The light of the dais is not mentioned because the sutra text has omitted it for brevity.)

Fourth, stating the benefits

The sutra states: “One who accomplishes this contemplation will extinguish the grave offenses of birth and death accumulated over fifty thousand kalpas and will certainly be reborn in the Land of Ultimate Bliss.”

Explanation: This contemplation extinguishes offenses and dispels doubts. Because it is the first expedient contemplation of the Buddha for extinguishing offenses, the offenses it extinguishes are still comparatively few. Next, the contemplation of the Buddha-image extinguishes more offenses. Finally, through contemplating the Buddha himself, one realizes the patience of non-arising and thereby destroys ignorance.

Fifth, distinguishing the correct from the deviant

The sutra states: “To contemplate in this way is called correct contemplation; to contemplate otherwise is called deviant contemplation.”

The Eighth Contemplation: CONTEMPLATION OF THE BUDDHA-IMAGE

There are two points: following the preceding contemplation and introducing the subsequent contemplation; and presenting the contemplation itself.

1. Following the preceding contemplation and introducing the subsequent contemplation

The sutra states: “The Buddha said to Ānanda and Vaidehī: After seeing these scenes, you should next contemplate the image of the Buddha.”

Explanation: Because sentient beings, since beginningless time, have not known the true Buddha and for the most part have seen only images of the Buddha, they must first contemplate the Buddha-image. Since the image represents the true Buddha, the contemplation of the Buddha can thereby be accomplished more easily.

2. Presenting the contemplation

There are three points: a general explanation of the meaning of contemplating the Buddha; the formal presentation of the contemplation of the Buddha; and the conclusion.

First, a general explanation of the meaning of contemplating the Buddha

There are four points: explaining that the Buddha’s body pervades everywhere and manifests responsively within the minds of sentient beings; explaining that practitioners who accomplish the contemplation become endowed with the Buddha’s body; presenting the virtues of the fruit to help give rise to faith in the cause; and concluding with an exhortation that the cultivation of the cause must rely upon the virtues of the fruit.

In this passage of the sutra, the Buddha, the Tathagata, wishes to explain the contemplation of the Buddha. Therefore, before teaching the contemplation of the Buddha-image, he first explains the merit of contemplating the Buddha, thereby revealing to sentient beings the essential path for accomplishing the contemplation of the Buddha. The essential purport of this sutra lies in this passage. Students of Buddhism in later generations must study it carefully when discussing it. If they do not understand this passage, how could they discuss the other passages?

– Explaining that the Buddha’s body pervades everywhere

There are two points: first, posing the question; and second, explaining it clearly.

+ Posing the question:

The sutra states: “Why is this so?”

Explanation: What benefits arise from contemplating the Buddha?

+ Explaining it clearly:

The sutra states: “All Tathagatas are precisely the Dharma-realm Body that enters the contemplative minds of all sentient beings.”

Explanation: This passage specifically refers to Amitābha Buddha. Because the Dharma is of one and the same essence, the text says “all Buddhas.” The Avataṃsaka Sutra states: “The bodies of all Buddhas are the one and same Dharma-body. The one mind, the one wisdom, the powers, and the fearlessnesses^[66] are likewise the same.” This explains that the universally pervasive Dharma-body realized as the fruit by all Buddha-Tathagatas is neither dual nor different from the Dharma-body possessed by sentient beings at the causal stage.

Therefore, sentient beings contemplate the Buddha’s body in accord with this truth. The Commentary states: “When the minds of sentient beings are pure, the sovereign Dharma-body constantly enters their contemplative minds, just as the moon in the open sky casts its reflection throughout a hundred rivers.” The mind that contemplates the Buddha contemplates the thirty-two excellent marks and eighty minor characteristics.

The Chapter on Mahāsthāmaprāpta’s Perfect Penetration states: “The Tathagatas of the ten directions are mindful of sentient beings as a mother remembers her child.” This means that all Buddhas are constantly mindful of sentient beings. “If the child runs away, of what use is the mother’s remembrance?” This means that sentient beings are not mindful of the Buddhas; therefore, although there is a response, there is no corresponding invocation.

“If sentient beings remember the Buddha and are mindful of the Buddha, they will certainly see the Buddha in the present or the future and will not be far from the Buddha.” This means that when sentient beings are mindful of the Buddha, invocation and response mutually converge.^[67]

In truth, Amitābha Buddha employs the power of great compassion arising from the shared essence of roots of goodness,^[68] responding to conditions and answering the invocation, manifesting forms in accordance with beings.^[69] Its functioning is inconceivable. If one clearly understands this principle, what reason could there be to doubt that the Buddha enters the minds of sentient beings?

– Practitioners who accomplish the contemplation become endowed with the Buddha’s body

The sutra states: “Therefore, when your minds contemplate the Buddha, those minds are endowed with the thirty-two excellent marks and eighty minor characteristics. This mind makes the Buddha; this mind is the Buddha!”

Explanation: In the passage above, the first two sentences set forth the correspondence between mind and its object; the third sentence presents the resultant attributes brought to fruition through cultivation of the cause; and the final two sentences explain and establish the meaning stated above. “This mind” refers to the mind of the practitioner contemplating the Buddha. Through contemplation of the Buddha’s characteristics, those characteristics appear within the mind.

This mind is fully endowed with all the Buddha’s major and minor marks. This is stated merely on the basis of the body measuring one zhang and six chi, yet even this possesses such merit. If one contemplates the 84,000 major and minor marks, the mind is likewise fully endowed with them.

The Buddha taught contemplation of the Buddha, whose merit is thus. Sentient beings rely upon the teaching, cultivate the cause, and experience the result, beginning with this mind; therefore it is said, “This mind makes the Buddha.” Lest one suppose that Buddhahood is attained from outside, it is precisely because this very mind^[70] is the Buddha that the practices established for cultivation all attain the perfect result; therefore it is said, “This mind is the Buddha.” If this were not so, upon being born in that land, whence would one already possess the thirty-two noble marks and eighty excellent characteristics?

Therefore, one should know that in the present mind contemplating the Buddha, the virtues of the result are already complete and all the major and minor marks are fully present. The mind that takes birth within the lotus flower is this very mind; likewise, the direct realization of bodhi is not attained from outside!

– Setting forth the virtues of the result to inspire the causal mind to have faith in the cause

The sutra states: “The ocean of the right and universal knowledge of all Buddhas arises from the mind’s perception.”

Explanation: Right and Universal Knowledge is one of the ten epithets of a Buddha. Because it completely penetrates the supramundane Dharma, which is profound, vast, and boundless, it is likened to an ocean. The Buddha’s merit is limitless; Right and Universal Knowledge is mentioned briefly to encompass the other qualities. All the myriad virtues of the Buddha’s fruition arise from the mind’s perception. The intent is to encourage ordinary beings of inferior capacity to cultivate diligently, for their merit will not be lost.

– Concluding encouragement that cultivation of the cause must rely upon the virtues of the result

The sutra states: “Therefore, one should single-mindedly bind one’s thoughts and carefully contemplate the Buddha Duoduo-a-jiadu, Aluohe, Sanmiao Sanfo-tuo.”

Explanation: Because the merit gained through contemplating the Buddha is lofty and profound, one is therefore encouraged to bind one’s thoughts. The preceding section referred generally to all Buddhas, whereas this section specifically names Amitabha Buddha in order to return to the principal purport of this sutra; therefore, it instructs one to contemplate that Buddha carefully. “Duoduo-a-jiadu” is translated in China as Tathagata. “Aluohe” is translated in China as Worthy of Offerings. “Sanmiao-sanfo-tuo” is translated in China as Right and Universal Knowledge. These are a brief enumeration of three among the Buddha’s ten epithets; they will be explained clearly in the separate exposition.

Second, presenting the contemplation of the Buddha

There are three parts: presenting the three images separately; presenting the three images collectively; and stating the benefits.

– Presenting the three images separately

There are two points: first, contemplating the image of Amitabha Buddha; and then contemplating the images of the two bodhisattvas.

+ Contemplating the image of Amitabha Buddha

There are three points:

– Seeing the physical appearance of the image

The sutra states: “To contemplate that Buddha, one should first contemplate very carefully until, whether one closes or opens one’s eyes, one sees a precious image, the color of Jambunada gold, seated upon a lotus throne!”

Explanation: An image of the Buddha is used to represent the true Buddha, proceeding from the easy to the difficult. Whether it is a painted image or a carved statue, one may use as the object of contemplation whichever form one is accustomed to seeing.

– Seeing the adornments of the land

The sutra states: “After seeing the image and the throne, the mind’s eye opens, and one clearly sees the seven precious adornments of the Land of Utmost Bliss: the jeweled ground, jeweled ponds, rows of jeweled trees, jeweled canopies of devas covering them from above, and jeweled netted curtains spread throughout empty space.”

Explanation: These are precisely the circumstantial adornments described previously.

– Exhortation to contemplate carefully

The sutra states: “Contemplate such scenes with such clarity that they are like objects seen in the palm of one’s hand.”

+ Contemplating the images of the two bodhisattvas

There are two points: contemplating the lotus thrones and contemplating the images.

– Contemplating the lotus thrones:

The sutra states: “After contemplating and seeing such scenes, one should contemplate a great lotus throne to the Buddha’s left, like the lotus throne described before, and then contemplate a great lotus throne to the Buddha’s right, also like the lotus throne described before.”

Explanation: In accordance with the bodies of the bodhisattvas, the dimensions of their thrones are smaller than those of the Buddha’s throne.

– Contemplating the images:

The sutra states: “Contemplate the image of Avalokitesvara Bodhisattva seated upon the lotus throne to the Buddha’s left, likewise emitting golden light as before. Contemplate the image of Mahasthamaprapta Bodhisattva seated upon the lotus throne to the right, likewise emitting golden light as before.”

Explanation: The bodily color of the two bodhisattvas resembles the bodily color of the Buddha.

– Presenting the three images collectively

There are two points: the eyes see beautiful scenes, and the ears hear the Dharma being taught.

+ The eyes see beautiful scenes

There are two points:

– The three images emit radiant light:

The sutra states: “When this contemplation is accomplished, one sees the Buddha and the bodhisattvas emitting wondrous radiant light, whose pure golden rays illuminate all the rows of jeweled trees.”

Explanation: All three images emit pure golden light that illuminates the rows of trees.

– Seeing the three images everywhere:

The sutra states: “At the foot of every tree in that land are three lotus thrones, and upon each of those lotus thrones are images of the Buddha and the two bodhisattvas.”

Explanation: Thus, one sees the images of the Three Honored Ones manifested everywhere.

+ The ears hear the Dharma being taught

There are two points: the various sounds teach the Dharma, and one recollects without forgetting.

– The various sounds teach the Dharma

The sutra states: “When this contemplation is accomplished, the practitioner will hear the flowing waters, the radiant lights, and even the rows of jeweled trees and the various birds—wild geese, ducks, and mandarin ducks—all teaching the Dharma. Whether emerging from or entering meditative concentration, one will constantly hear the wondrous teaching.”

Explanation: As presented previously, the waters flow, the lights shine, the rows of trees sway, the birds sing, and the wind blows through the musical instruments. Because they proclaim such teachings as suffering, emptiness, impermanence, non-self, and the paramitas, they are called the wondrous teaching.

– Recollecting without forgetting:

The sutra states: “When the practitioner emerges from meditative concentration, the teachings heard should be recollected, retained, and not forgotten, and they should accord with the sutras. If they do not accord, they are false perceptions. If they accord, then one has merely seen the coarse characteristics of the Land of Utmost Bliss.”

Explanation: Because the teachings heard do not contradict the scriptural teachings, they are said to accord. Sutra is translated in China as “a scripture that accords.” What contradicts the scriptural teachings is a false correspondence. In contrast to the samadhi described later, a distinction is therefore made between the coarse and the wondrous.

– Stating the benefits

The sutra states: “Contemplating in this way eradicates the offenses that bind one to birth and death for immeasurable kotis of kalpas, and in this very body one attains the Buddha-recollection samadhi.”

Explanation: The sutra passage has two points: eradicating the obstructions of offenses and drawing near to the attainment of samadhi, namely, the contemplation of the Buddha described later. If contemplation of the image becomes contemplation of the true body, one will certainly attain samadhi; therefore, it is said that realization is attained in this very body.

Third, the conclusion

The sutra states: “This is the contemplation of images and is the eighth contemplation.”

Explanation: According to the sutra passage above, the three images are clearly set forth. Some hold that the two bodhisattvas are not contemplated, but it is not known how this could be so.

The Ninth Contemplation: CONTEMPLATION OF THE BUDDHA

There are two parts: following the preceding contemplation by introducing the subsequent contemplation, and the object of contemplation.

1. Following the preceding contemplation by introducing the subsequent contemplation

The sutra states: “The Buddha addressed Ananda and Vaidehi: After accomplishing this contemplation, one should next contemplate the bodily marks and radiant light of the Buddha of Infinite Life.”

Explanation: This contemplation, like the contemplation of images, contains a passage linking it with what precedes and introducing what follows. The intention is that one undertake the correct cultivation without allowing other practices to become intermingled.”

Formerly, this was called contemplation of the true Dharma-body. Now, according to the concluding passage below, which states that the contemplation of the Buddha’s entire physical body is the ninth contemplation, it clearly indicates that the physical characteristics of the fruition-body of Amitabha Buddha are themselves the Dharma-body. The methods for contemplating the two bodhisattvas are likewise the same.

2. The Object of Contemplation

There are five points: the formal exposition; the statement of benefits; encouragement to practice; the conclusion of the contemplation method; and differentiation.

First, the exposition

This has three parts: the exposition of the bodily characteristics; a brief summary; and the exposition of what is realized.

– Exposition of the bodily characteristics

There are seven points: the physical body; the dimensions of the body; the dimensions of the white tuft between the eyebrows; the dimensions of the eyes; the dimensions of the pores; the light above the crown of the head; and the marks and excellent characteristics.

+ The physical body

The sutra states: “The Buddha said to Ananda: You should know that the physical body of the Buddha of Infinite Life is the color of pure Jambunada gold of a hundred thousand myriad kotis of Yama heavens.”

Explanation: “A hundred thousand myriad kotis of Yama heavens” is an analogy for an exceedingly great number. “Jambunada gold” refers to the substance of the gold.

+ The dimensions of the body:

The sutra states: “The Buddha’s body is six hundred thousand kotis of nayutas of Ganges sands of yojanas in height.”

Explanation: The Buddha’s body is immeasurable, and beings see it differently according to their capacities. The numbers given in the text are provisional, using quantities to express that which is beyond quantity. This is intended to clarify that the Buddha’s body has no fixed dimensions. Thus, a later passage states: “The dimensions of the Buddha of Infinite Life described above are boundless and cannot be known by the mental powers of ordinary beings.” It also says: “Or he manifests a vast body that fills all of space.” Taking this as evidence for what precedes, one knows that his dimensions are limitless. Could one measure the waters of the ocean with a dipper, or measure space with a ruler?

+ The dimensions of the white tuft between the eyebrows

The sutra states: “The white tuft between his eyebrows curls to the right like five Mount Sumerus.”

Explanation: Its form curls to the right like a jewel. One Mount Sumeru is 3,360,000 li in height, with equal length and breadth. Five Mount Sumerus together amount to 16,800,000 li. The Commentary cites the Ratnagotravibhaga: “The circumference of the Buddha’s white tuft is 3,600,000 li”; it seems that one mountain was miscalculated.

+ The dimensions of the eyes

The sutra states: “The black and white portions of the Buddha’s eyes are clearly distinguished, like the waters of the four great oceans.”

Explanation: One great ocean is eighty-four thousand yojanas; the four great oceans are three hundred and twenty-six thousand yojanas.

+ The dimensions of the pores

The sutra states: “All the pores of his body emit light like Mount Sumeru.”

Explanation: This light is the radiance of his body. The light from each pore is like Mount Sumeru.

+ Exposition of the light above the crown of the head

The sutra states: “The light above the crown of that Buddha’s head is like a hundred kotis of great trichiliocosms. Within that light are a hundred thousand kotis of nayutas of Ganges sands of transformation Buddhas. Each transformation Buddha likewise has innumerable transformation bodhisattvas as attendants.”

Explanation: “A hundred kotis of great trichiliocosms” signifies an exceedingly great number. The transformation Buddhas and transformation bodhisattvas are responsive manifestations.

+ The marks and excellent characteristics

The sutra states: “The Buddha of Infinite Life has eighty-four thousand marks. Within each mark are eighty-four thousand excellent characteristics; within each excellent characteristic are another eighty-four thousand rays of light. Each ray of light universally illuminates and embraces those beings throughout the worlds of the ten directions who are mindful of the Buddha.”

Explanation: A body sixteen feet tall is fully endowed with the thirty-two noble marks and eighty excellent characteristics. Here, however, the noble marks, excellent characteristics, and rays of light upon Amitabha Buddha’s body each number eighty-four thousand and are therefore immeasurable and incalculable. The subsequent passage explains that his light universally illuminates and embraces beings; this is precisely the essential nature of Amitabha Buddha’s compassionate mind.

Question: Does the Buddha’s light also embrace those who are not mindful of the Buddha?

Answer: Whether one is mindful or not, the light embraces all. Yet those mindful of the Buddha accord with the light and are embraced by it; they attain rebirth there and will certainly never regress.

The Mahaprajnaparamita Treatise states: “It is like a mother fish: if she does not keep her young in mind, they will be harmed.” The Surangama Sutra states: “The Buddha remembers beings as a mother remembers her child; it is only a question of whether or not the child remembers the mother!”

Moreover, although the sun shines brightly, a blind person cannot see it. Those who are not mindful of the Buddha are likewise!

– A brief summary

The sutra states: “The light, noble marks, and excellent characteristics of that Buddha, as well as the transformation Buddhas, cannot be fully described. One should simply recollect and contemplate them, causing them to be seen by the mind’s eye.”

Explanation: The light, noble marks, and excellent characteristics of that Buddha include both the radiance of his body and the light above his crown. The transformation Buddhas are the Buddhas manifested within the aureole. Words cannot describe them; they can be seen only through recollection and contemplation. The “mind’s eye” means contemplative thought.

– Exposition of what is realized

There are two points: contemplating one Buddha; and contemplating the Buddha’s body.

+ Contemplating one Buddha:

The sutra states: “Having seen these things, one then sees all the Buddhas of the ten directions. Because one sees all the Buddhas, this is called the Buddha-Recollection Samadhi.”

Explanation: Seeing many Buddhas signifies that the Dharma-body is of one and the same essence; therefore, it is called the Buddha-Recollection Samadhi.

+ Contemplating the Buddha’s body:

The sutra states: “To undertake this contemplation is to contemplate the bodies of all Buddhas. Because one contemplates the Buddha’s body, one also sees the Buddha’s mind. The Buddha’s mind is great loving-kindness and compassion; through unconditioned loving-kindness, it gathers and subdues all beings.”

Explanation: The practitioner sees the Buddha’s mind because the body is the manifestation of mind. Therefore, it is said that the Buddha not only possesses every state of mind but also possesses great loving-kindness and compassion. Loving-kindness bestows happiness, while compassion rescues beings from suffering. Beings are inexhaustible, and the Buddha’s great loving-kindness and compassion are likewise inexhaustible.

The Mahaprajnaparamita Treatise states: “Loving-kindness has three meanings: first, loving-kindness conditioned by beings: without a mind that takes all beings as its objects, beings nevertheless receive benefit; second, loving-kindness conditioned by dharmas: without a mind that contemplates dharmas, it naturally counteracts all dharmas; third, unconditioned loving-kindness: without a mind that contemplates principle, it naturally abides in the equality of the ultimate truth.”

Of these three meanings, the last is based on the essential principle, while the first two are based on its functioning in phenomena. Here, the principle of the unconditioned is presented as encompassing all three meanings. This means that the minds of the Buddhas abide neither in existence nor in nonexistence, nor do they depend upon the three periods of time. Their great loving-kindness and compassion equally illuminate the Dharma realm. When they use this mind to gather beings, all beings are embraced. Because this does not arise through conditions, it is called unconditioned. This is precisely the meaning of embracing all beings who are mindful of the Buddha, as explained above.

Second, the statement of benefits

The sutra states: “One who undertakes this contemplation, upon relinquishing the body, will be born in another realm in the presence of the Buddhas and attain the patient acceptance of the non-arising of dharmas.”

Explanation: Having relinquished the body in this realm and been born in the Pure Land, one immediately realizes the patient acceptance of the non-arising of dharmas. Therefore, one should know that if this contemplation is perfected, one will attain rebirth in the highest grade of the highest level.

Third, encouragement to practice

There are two points: exhortation to contemplate; and instruction in the point of profound entry.

– Exhortation to contemplate

The sutra states: “The wise should single-mindedly and carefully contemplate the Buddha of Infinite Life.”

Explanation: “The wise” refers to those who themselves practice contemplation. Because one who practices this contemplation is reborn there and attains the patient acceptance of the non-arising of dharmas, its merit is exceedingly profound and its benefit vast. Therefore, practitioners must be exhorted to contemplate single-mindedly.

The Pratyutpanna Samadhi Sutra states: “Beings asked the Buddha: ‘Through what causes and conditions does one attain birth in that land?’ Amitabha Buddha replied: ‘By cultivating the Buddha-Recollection Samadhi, one is born in that land.’”

– Instruction in the point of profound entry

There are two points: contemplating one mark; and contemplating one Buddha.

+ Contemplating one mark

The sutra states: “In contemplating the Buddha Amitayus, one enters deeply through a single mark. That is, one contemplates only the white hair-mark between the eyebrows until it is perfectly clear. Upon seeing the white hair-mark between the eyebrows, the eighty-four thousand marks and excellent characteristics naturally appear.”

Explanation: A single mark in itself fully contains the many marks, because the white hair-mark between the eyebrows encompasses them all. According to the sutra text, it is contemplated as having the dimensions of five Mount Sumerus. Thus, when it says that the eighty-four thousand marks and excellent characteristics naturally appear, one knows that this is not the white hair-mark of a body sixteen feet tall.

+ Contemplating one Buddha

The sutra states: “To contemplate the Buddha Amitayus is to see the immeasurable Buddhas of the ten directions. Because one sees the immeasurable Buddhas, it is said that the Buddhas appearing before one bestow predictions of Buddhahood.”

Explanation: Those who receive predictions from many Buddhas are thereby all given the seal of approval and the prediction that they will attain Buddhahood.

Fourth, concluding the contemplation

The sutra states: “This comprehensive contemplation of all the marks on the Buddha’s body is the ninth contemplation.”

Explanation: “All physical marks” may refer collectively to the Buddhas who are seen, or specifically to all the marks of Amitabha Buddha. Both interpretations are correct.

Fifth, distinguishing the correct from the incorrect

The sutra states: “To contemplate in this manner is called correct contemplation; to contemplate otherwise is called incorrect contemplation.”

The Tenth Contemplation: CONTEMPLATION OF BODHISATTVA AVALOKITESVARA

There are two points: concluding the preceding contemplation and introducing the following contemplation; and formally presenting the contemplation.

1. Concluding the preceding contemplation and introducing the following contemplation

The sutra states: “The Buddha said to Ananda and Vaidehi: After clearly seeing the Buddha Amitayus, one should next visualize Bodhisattva Avalokitesvara.”

2. Formally presenting the contemplation

There are four points: presenting the object of contemplation; concluding the contemplation; exhorting the practitioner to cultivate the contemplation; and distinguishing incorrect from correct contemplation.

First, presenting the object of contemplation

There are nine points: contemplating the body; contemplating the light; contemplating the crown; contemplating the face; contemplating the arms; contemplating the hands; contemplating the feet; contemplating the fingers; and making a distinction.

– Contemplating the body:

The sutra states: “The bodhisattva’s body is eight hundred thousand kotis of nayutas of yojanas in height and is purple-gold in color. On the crown of his head is an ushnisha.”

– Contemplating the light:

There are two points: the light above the head and the light from the body.

+ The light above the head

There are two points: the dimensions of the halo and the transformations within the halo.

– The dimensions of the halo

The sutra states: “Above his head is a halo extending a hundred thousand yojanas in every direction.”

– The transformations within the halo

The sutra states: “Within that halo are five hundred transformation Buddhas resembling Shakyamuni Buddha. Each Buddha is attended by five hundred transformation bodhisattvas and immeasurable devas.”

Explanation: “Resembling Shakyamuni Buddha” means that the bodies of these transformation Buddhas are sixteen feet tall.

+ The light from the body

The sutra states: “All the forms and appearances of beings in the five destinies are manifested within the light emanating from his entire body.”

Explanation: The five destinies are spoken of because the asuras are included within the realm of the devas. Since the bodhisattva manifests in accordance with beings’ capacities throughout the five destinies in order to rescue them from suffering, all their forms and appearances are manifested within it.

– Contemplating the celestial crown

There are two points: contemplating its substance and the transformation Buddha within the crown.

+ Contemplating its substance

The sutra states: “Upon his head is a celestial crown made of pilangajamani jewels.”

Explanation: Pilangaja is a kind of mani jewel.

+ The transformation Buddha within the crown

The sutra states: “Within the celestial crown is a transformation Buddha twenty-five yojanas in height.”

Explanation: The transformation Buddha within the celestial crown symbolizes bearing the fruit while cultivating the cause. This is because Bodhisattva Avalokitesvara was originally the Tathagata Brightness of the True Dharma. Twenty-five yojanas are approximately one thousand miles.

– Contemplating the face

There are two points: the complexion of the face and the white hair-mark between the eyebrows.

+ The complexion of the face

The sutra states: “The complexion of Bodhisattva Avalokitesvara’s face is like the color of pure Jambunada gold.”

+ The white hair-mark between the eyebrows

It has three characteristics: the color of the white hair-mark, its emission of light, and the transformations within the light.

– The color of the white hair-mark

The sutra states: “The white hair-mark between his eyebrows has the colors of the seven precious substances.”

– Emitting light

The sutra states: “From the white hair-mark stream forth eighty-four thousand rays of light.”

– Transformations within the light

The sutra states: “Within each ray are immeasurable and countless hundreds of thousands of transformation Buddhas. Each transformation Buddha is attended by countless transformation bodhisattvas, who manifest freely throughout the worlds of the ten directions.”

– Contemplating the arms

The sutra states: “His arms are the color of red lotus blossoms and are adorned with eighty kotis of exquisite rays of light forming jeweled necklaces. Within those necklaces are manifested all manner of adornments.”

Explanation: These adornments are precisely the wondrous features of that land.

– Contemplating the hands

The sutra states: “His hands display five hundred kotis of various colors of lotus blossoms. The tips of his ten fingers have eighty-four thousand lines resembling seal impressions. Each line has eighty-four thousand colors; each color has eighty-four thousand rays of light. The light is gentle and cool and illuminates all things everywhere. With these jeweled hands, the bodhisattva welcomes and guides sentient beings.”

– Contemplating the feet

There are two points: contemplating the appearance when he raises a foot and contemplating the appearance when he sets it down.

+ Contemplating the appearance when he raises a foot

The sutra states: “When he raises a foot, the thousand-spoked wheel-mark on its sole naturally transforms into five hundred kotis of platforms of light.”

Explanation: The thousand-spoked wheel is a wheel with one thousand spokes.

+ Contemplating the appearance when he sets a foot down

The sutra states: “When he sets a foot down, diamond and mani blossoms spread everywhere.”

Explanation: This means that he walks upon lotus blossoms formed from the two precious substances of diamond and mani.

– Contemplating the fingers, which resemble those of the Buddha

The sutra states: “The other noble marks and excellent characteristics upon his body are likewise complete and identical to those of the Buddha.”

– Distinction

The sutra states: “Only the ushnisha upon his head and the mark of the invisible crown do not equal those of the World-Honored One.”

Second, concluding the contemplation

The sutra states: “This contemplation of the true physical body of Bodhisattva Avalokitesvara is the tenth contemplation.”

Explanation: The true physical body is the response body.

Third, exhorting the practitioner to cultivate

There are four points: exhorting the practitioner to cultivate the contemplation; stating its efficacy; describing the benefit of hearing in comparison with contemplation; and explaining the sequence of contemplation.

– The exhortation to cultivate the contemplation

The sutra states: “The Buddha said to Ananda: If anyone wishes to visualize Bodhisattva Avalokitesvara, that person should contemplate in this manner.”

Explanation: “Should contemplate in this manner” means that one must not contemplate marks different from those already described.

– Stating its efficacy

The sutra states: “One who contemplates in this manner will not encounter calamities; karmic hindrances will be completely eradicated, and the offenses that cause birth and death throughout countless kalpas will be removed.”

Explanation: Not encountering calamities means being freed from present sufferings and misfortunes. Removing the offenses of countless kalpas means destroying karma from the past.

– Describing the benefit of hearing in comparison with contemplation

The sutra states: “Merely hearing the name of this bodhisattva enables one to acquire immeasurable merit. How much more merit, then, will one acquire by contemplating him carefully, as clearly explained in the Universal Gate Chapter?”

– Explaining the sequence of contemplation

The sutra states: “If anyone wishes to visualize Bodhisattva Avalokitesvara, that person must first contemplate the ushnisha upon his head and then contemplate the celestial crown. The other marks should likewise be contemplated carefully in sequence from top to bottom, until they are seen as clearly as the palm of one’s hand.”

Fourth, distinguishing incorrect from correct contemplation

The sutra states: “To contemplate in this manner is called correct contemplation; to contemplate otherwise is called incorrect contemplation.”

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The Eleventh Contemplation: CONTEMPLATION OF BODHISATTVA MAHASTHAMAPRAPTA

There are four parts: contemplating his physical and active characteristics; concluding the presentation of his physical body; explaining the benefits; and giving a general conclusion to the two contemplations.

1. Contemplating his physical and active characteristics

There are three points: his bodily marks, his active characteristics, and his seated posture.

First, his bodily marks

There are five points: the dimensions of the body; contemplation of the characteristics of the light; contemplation of the celestial crown; contemplation of the uṣṇīṣa; and contemplation of the fingers and other marks.

– Dimensions of the body

The sutra states: “Next, contemplate Bodhisattva Mahāsthāmaprāpta. The dimensions of this bodhisattva’s body are entirely the same as those of Bodhisattva Avalokiteśvara.”

– Contemplation of the characteristics of the light

There are two points: the light above the crown of the head and the light upon the body.

+ Light above the crown of the head

The sutra states: “The light above the crown of his head extends 125 yojanas on each side and illuminates 250 yojanas.”

Explanation: One hundred and twenty-five yojanas are equivalent to five thousand miles. This refers only to the body of the light; the range of its illumination is twice as great.

+ Light upon the body

There are three points: explaining the extent and color of the light; those who have the appropriate affinity are able to see it; and deriving his name from the light.

– Extent of the light

The sutra states: “The characteristic light of his entire body illuminates the lands throughout the ten directions, rendering them purple-gold in color.”

– Only those with the appropriate affinity can see it

The sutra states: “Sentient beings who have the appropriate affinity will certainly be able to see it.”

Explanation: Those who cultivate this contemplation are people who have the appropriate affinity.

– Deriving his name from the light

There are two points: deriving his name from the light and deriving his name from his majestic, courageous power.

Deriving his name from the light:

The sutra states: “Simply by seeing a single ray of light from one of this bodhisattva’s pores, one thereby sees the subtle, wondrous, and pure light of the immeasurable Buddhas throughout the ten directions. Therefore, this bodhisattva is named Boundless Light.”

Explanation: Because seeing a single ray of light from one of this bodhisattva’s pores is itself seeing the light of the Buddhas throughout the ten directions, it is said that his name is derived from the light.

Deriving his name from his majestic power:

The sutra states: “Because the light of wisdom universally illuminates all beings, enabling them to leave far behind the three evil realms and attain unsurpassed power, this bodhisattva is named Mahāsthāmaprāpta.”

Explanation: This light shines forth, removing suffering and bestowing happiness upon sentient beings; therefore, his name is derived from his majestic power. Unsurpassed power is precisely the Ten Powers^[71].

– Contemplation of the celestial crown

The sutra states: “This bodhisattva’s celestial crown contains five hundred jeweled flowers. Each jeweled flower has five hundred jeweled terraces. The vast, wondrous, and pure lands of all the Buddhas throughout the ten directions are manifested within each terrace.”

– Contemplation of the uṣṇīṣa

The sutra states: “The uṣṇīṣa upon the crown of his head resembles a padma flower. Upon the uṣṇīṣa is a jeweled vase, radiant with brilliant light, in which the deeds of the Buddhas are manifested.”

Explanation: Padma flower is translated in China as “red lotus.”

– Contemplation of the fingers and other marks

The sutra states: “The other marks of his body, such as his face, arms, hands, and so forth, are all the same as those of Bodhisattva Avalokiteśvara.”

Second, the characteristics of walking

The sutra states: “When this bodhisattva walks, all the worlds throughout the ten directions tremble. At every place where the earth trembles, five billion jeweled flowers appear. Each jeweled flower is magnificently adorned, lofty, and resplendent, like the Land of Utmost Bliss.”

Explanation: At the other places that tremble, magnificent flowers also clearly appear, no different from those in the Land of Utmost Bliss.

Third, the characteristics of sitting

There are two points: the lands tremble and transformation bodies expound the Dharma.

– The lands tremble

The sutra states: “When this bodhisattva sits, the lands of the seven treasures all tremble simultaneously.”

– Transformation bodies expound the Dharma

The sutra states: “Throughout the region extending from the Buddha-land Golden Light in the lower direction to the Buddha-land King of Light in the upper direction, there are immeasurable and innumerable transformation bodies of Buddha Amitāyus and transformation bodies of Bodhisattvas Avalokiteśvara and Mahāsthāmaprāpta. They all gather like clouds in the Land of Utmost Bliss, filling the whole of space. Seated upon lotus thrones, they expound the wondrous Dharma and rescue sentient beings from suffering.”

Explanation: Mentioning the upper and lower directions indicates that the Buddha-lands lying between them are also included. The transformation bodies of the three sages all gather together, filling space, expounding the Dharma, and teaching and transforming beings.

2. Conclusion of the explanation of the physical body

The sutra states: “Contemplation in this manner is called right contemplation; contemplation in any other manner is called wrong contemplation. Contemplating Bodhisattva Mahāsthāmaprāpta is precisely the contemplation of the physical body of Bodhisattva Mahāsthāmaprāpta and is the eleventh contemplation.”

3. Explanation of the benefits

The sutra states: “It eliminates the offenses that cause birth and death throughout innumerable asaṃkhyeya kalpas.”

Explanation: This is precisely the destruction and elimination of obstructions.

4. General conclusion of the two contemplations

The sutra states: “By contemplating in this manner, one will not be born from a womb but will constantly journey throughout the wondrous and pure lands of the Buddhas. Accomplishing this contemplation is called the complete contemplation of Bodhisattvas Avalokiteśvara and Mahāsthāmaprāpta.”

Explanation: This concludes the two contemplations of Bodhisattvas Avalokiteśvara and Mahāsthāmaprāpta. Not being born from a womb and so forth means being liberated from the suffering of the Sahā world and being born in the Buddha’s Pure Land. One takes form within a lotus flower and never again descends into a womb. Contemplating from the crown of the head down to the feet encompasses all the bodily marks and is therefore called the complete contemplation.

– The twelfth and thirteenth contemplations follow the preceding contemplation of the circumstantial reward, just as the sixth contemplation is the general contemplation. These universal and miscellaneous contemplations are likewise a general contemplation of the three sages. In the universal contemplation, one first contemplates oneself and then contemplates the circumstantial and direct rewards. In the miscellaneous contemplation, one contemplates only the direct reward, whose forms differ in size. The particular comes first and the general afterward, thereby encompassing beings of every spiritual capacity. This can be seen by examining the text.

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The Twelfth Contemplation: UNIVERSAL CONTEMPLATION

There are three sections: explaining the characteristics of the contemplation; concluding the meaning of its name; and describing the spiritual response.

1. Explanation of the characteristics of the contemplation

There are two points: contemplating oneself and seeing universally.

First, contemplating oneself

There are two points: continuing from the preceding contemplation and initiating the following contemplation.

– Continuing from the preceding contemplation

The sutra states: “When one has seen these things.”

– Initiating the following contemplation

There are four points: giving rise to the resolve to be reborn there; sitting in the full lotus posture; contemplating the lotus flower; and contemplating the flower opening and its light illuminating oneself.

+ Giving rise to the resolve to be reborn there

The sutra states: “One should give rise to the resolve to be born in the Land of Utmost Bliss in the West.”

+ Sitting in the full lotus posture

The sutra states: “Sit in the full lotus posture within a lotus flower.”

+ Contemplating the lotus flower

The sutra states: “Visualize the flower opening and the flower closing.”

+ The flower opens and its light illuminates oneself

The sutra states: “Contemplate that, when the lotus flower opens, five hundred rays of light illuminate one’s entire body, and give rise to the visualization that one’s eyes open.”

Second, seeing universally

There are two points: seeing the assembly of sages and hearing the circumstantial and direct rewards expound the Dharma.

– Seeing the assembly of sages

The sutra states: “One sees Buddhas and bodhisattvas filling the whole of space.”

Explanation: The Buddha and the two bodhisattvas are precisely the three sages.

– The circumstantial and direct rewards expound the Dharma

The sutra states: “The sounds of the water, birds, and groves, together with the words uttered by the Buddhas, all expound the wondrous teachings, corresponding with the twelve divisions of the scriptures. Upon emerging from samādhi, one remembers, receives, and retains them without forgetting.”

Explanation: The water, birds, and groves constitute the circumstantial reward expounding the Dharma; the Buddhas constitute the direct reward expounding the Dharma. Yet what is heard must correspond with the teachings so that truth and falsity may be discerned.

2. Conclusion of the meaning of the contemplation’s name

The sutra states: “Seeing these things in this manner is called seeing Buddha Amitāyus in the Land of Utmost Bliss. This is the Universal Contemplation and is the twelfth contemplation.”

Explanation: Because it is a general conclusion encompassing both the circumstantial and direct rewards, it is called the Universal Contemplation.

3. Description of the spiritual response

The sutra states: “Innumerable transformation bodies of Buddha Amitāyus, together with Bodhisattvas Avalokiteśvara and Mahāsthāmaprāpta, constantly appear before those who cultivate this contemplation.”

Explanation: The three sages constantly come to console and confirm the realization of those who practice the contemplation.

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The Thirteenth Contemplation: MISCELLANEOUS CONTEMPLATION

There are three sections: distinguishing spiritual capacities; explaining the contemplation; and the conclusion.

1. Distinguishing spiritual capacities

The sutra states: “The Buddha said to Ananda and Vaidehi: If anyone, with utmost sincerity, wishes to be born in the Western Land.”

Explanation: “Wishes” serves to distinguish this from not wishing. Those who do not wish to be born there have no part in this Dharma.

2. Presentation of the Contemplation

This has two aspects: contemplation of the Buddha; and contemplation of the two bodhisattvas.

First, contemplation of the Buddha

This has five aspects: contemplation of the sixteen-foot body; contemplation of the great body; citing contemplation of the image to compare it with contemplation of the true body; the dimensions of the body are not fixed; and the fingers and other marks.

– Contemplation of the sixteen-foot body

The sutra states: “First, one should contemplate an image sixteen feet tall standing within a lotus pond.”

Explanation: In conformity with the capacities of beings in this realm, it teaches contemplation of an image sixteen feet tall. The sutra does not say whether the image is seated or standing, but it should more properly be a standing image.

– Contemplation of the great body

The sutra states: “As previously explained, the dimensions of the body of the Buddha Amitayus are boundless and beyond the power of ordinary beings’ minds to conceive. Yet, through the power of that Buddha’s vows, whoever recollects and contemplates him will certainly accomplish the contemplation.”

Explanation: The aspirations of ordinary beings are weak and inferior. Although they lack sufficient power to accomplish the visualization, through the power of that Buddha’s vows their contemplation is brought to fulfillment.

– Citing contemplation of the image to compare it with contemplation of the true body

The sutra states: “Merely contemplating an image of the Buddha brings immeasurable merit such as this; how much more so does contemplating the Buddha’s true body, complete with all its marks.”

Explanation: Since contemplating an image brings merit, one can thereby understand the merit of contemplating the true body.

– The dimensions of the body are not fixed

The sutra states: “The Buddha Amitabha possesses spiritual powers and mastery as he wills, freely manifesting throughout the ten directions. He may manifest a vast body filling all of space, or a small body sixteen feet tall.”

Explanation: The Buddha’s body is neither large nor small, yet differences are perceived according to beings’ capacities.

– The fingers and other marks

The sutra states: “The manifested bodies of the Three Sages are all the color of pure gold. Their aureoles, transformation Buddhas, and jeweled lotus flowers are all as described in the preceding contemplation.”

Explanation: Their aureoles are the color of pure gold, as described in the preceding contemplation of the Buddha. The jeweled lotus flowers were described in the contemplation of the lotus throne.

Second, contemplation of the two bodhisattvas

This has two aspects: explaining their similarities and differences to help beings distinguish them; and describing the bodhisattvas attending the Buddha to teach that the bodhisattvas must also be contemplated.

– Explaining their similarities and differences to help beings distinguish them

The sutra states: “The entire bodies of the bodhisattvas Avalokitesvara and Mahasthamaprapta resemble those of the other beings there; only by looking at the marks upon their heads can one identify Avalokitesvara or Mahasthamaprapta.”

Explanation: That the bodies of the two bodhisattvas resemble those of the other beings means that the forms of the bodhisattvas are entirely different from those of the two classes of sages—the sravakas and pratyekabuddhas—among the assembly in that land. The bodily marks of the great bodhisattvas, however, resemble one another. The sutra states: “The beings in that land are all avaivartikas, and among them are many who are bound to only one more birth, and so forth.” Therefore, they can be distinguished only by looking at their heads. On the crown of the bodhisattva Avalokitesvara is a standing Buddha, while in the topknot of the bodhisattva Mahasthamaprapta is a jeweled vase.

– Describing the bodhisattvas attending the Buddha to teach beings that the bodhisattvas must also be contemplated

The sutra states: “These two bodhisattvas assist the Buddha Amitabha in teaching and transforming beings everywhere.”

Explanation: Their assisting the Buddha in teaching and transforming beings means that they belong to the Responsive Assembly^[72]. Because these two bodhisattvas constantly attend the Buddha, they must also be contemplated.

3. Conclusion

The sutra states: “This miscellaneous contemplation is the thirteenth contemplation.”

Explanation: Because the bodies of the Three Sages differ in size, this is called the miscellaneous contemplation.

Beginning with the fourteenth contemplation, there are three contemplations of the assemblies in that land. The three levels and nine grades are all objects of contemplation. If only the marks of rebirth were discussed, people would still harbor doubts.

It is now held that everything presented in the text concerns those who have already been born in that land. This recension takes the characteristics of cultivating causes and experiencing their fruits as the three proximate objects of contemplation. It is also said: “This is intended to help one recognize the three levels—upper, middle, and lower,” which are precisely the three grades in the Larger Amitabha Sutra.

Here, however, it is held that all three grades in the Larger Sutra speak of generating bodhicitta and may correspond to the three grades of the upper level in this sutra. There is no basis for comparison with the middle and lower levels. Moreover, the causes cultivated by bodhisattvas described there are entirely different from those described here.

Yet an examination and comparison of the sutra passages reveals that this is not so! The three grades of the upper level presented here are the assembly of bodhisattvas in that land. The three grades of the middle level are the assembly of sravakas.

The three grades of the lower level are the assembly of ordinary inhabitants of that land. The three levels and nine grades encompass ordinary beings and sages alike in that land. Furthermore, the relative superiority and inferiority of each grade within the three levels will be clearly explained below.

The fourteenth contemplation contains five matters: generating bodhicitta is the Mahayana mind; comprehending the ultimate truth is Mahayana understanding; cultivating the practices is Mahayana practice; deeply believing in cause and effect is Mahayana faith; and dedicating merit toward rebirth is the Mahayana vow. Among the three grades of the upper level, these five matters are present in differing measure. The upper grade of the upper level possesses all five dharmas.

The sutra states: “The three minds and the three practices.” The middle grade of the upper level possesses four dharmas, lacking only Mahayana practice. The sutra states: “They thoroughly understand the purport of the teachings.” The lower grade of the upper level possesses three, lacking Mahayana understanding and Mahayana practice. The sutra states: “They merely generate the aspiration for unsurpassed awakening.” Without the first dharma, one does not belong to the upper grade of the upper level.

Without the fourth and fifth, one cannot attain rebirth. Therefore, the upper grade of the upper level encompasses bodhisattvas bound to one more birth and those who, from their initial aspiration, have attained non-retrogression.

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The Fourteenth Contemplation: CONTEMPLATION OF REBIRTH IN THE UPPER LEVEL

This has three aspects: the upper grade of the upper level, the middle grade of the upper level, and the lower grade of the upper level.

1. The Upper Grade of the Upper Level

This has three aspects: introduction, explanation, and conclusion.

First, the introduction

The sutra states: “The Buddha said to Ananda and Vaidehi: Those born in the upper grade of the upper level.”

Second, the explanation

This has four aspects: cultivating the causes; encountering superior conditions; attaining rebirth; and the benefits obtained after rebirth.

– Cultivating the causes

This has two aspects: generating the three minds; and cultivating the three practices.

+ Generating the three minds

The sutra states: “If there are beings who aspire to be born in that land, they must generate three kinds of mind: first, the mind of utmost sincerity; second, the profound mind; and third, the mind that dedicates merit and makes the vow for rebirth. Those who possess these three minds will certainly attain rebirth.”

Explanation: To generate the three minds is to generate bodhicitta, also called the mind aspiring to unsurpassed awakening.

– The mind of utmost sincerity: In seeking the Buddha’s awakening, one’s resolve must be firm, certain, and unchanging until Buddhahood is attained.

– The profound mind: One hears, reflects upon, and cultivates the Mahayana Dharma without change until Buddhahood is attained. The Treatise of Exegesis states: “Only a Buddha can reach the very bottom of the great ocean of the Perfection of Wisdom; therefore, it is called profound.”

– The mind that dedicates merit and makes the vow: One vows to distribute universally the merit of one’s cultivation, from sentient beings up to all Buddhas.

If compared with the Three Collections of Pure Precepts, the first mind corresponds to the precept of restraining conduct, eliminating all evil deeds, and is therefore the sincere mind. The second mind corresponds to the precept of embracing wholesome dharmas, cultivating all good deeds, and therefore necessarily becomes progressively profound. The third mind corresponds to the precept of embracing sentient beings, liberating all sentient beings, and is thus dedication of merit.

If compared with the Buddha’s three virtues, the first mind is precisely the Buddha’s Dharma-body, the virtue of severance. The second mind is precisely the Buddha’s Reward-body, the virtue of wisdom. The third mind is precisely the Buddha’s Response-body, the virtue of beneficence.

Thus, the fruition consists of the Buddha’s three bodies, while the causes are the three minds. Therefore, in generating the bodhi-mind, not one of these three minds can be lacking.

+ Cultivating the Three Practices

There are two points: presenting the characteristics of the practices; stating the time required

– Presenting the characteristics of the practices

The sutra states: “There are also three classes of sentient beings who will attain rebirth. What are these three classes? First, those who, with a mind of loving-kindness and compassion, refrain from killing and fully observe the precepts; second, those who read and recite the Vaipulya Mahayana sutras; third, those who cultivate the six recollections, dedicate their merit, and make the vow to be born in that land.”

Explanation: Those who generate the three minds above must cultivate the three practices. Some teachings, however, speak of cultivating the three practices as a direct path; yet in principle, the three minds are still fully present. Therefore, the text says, “There are also three classes of sentient beings, and so forth”: First, refraining from killing is foremost among the precepts, and so it is specifically mentioned.

Those who fully observe the precepts and are born in the Upper Grade of the Middle Level must receive the Mahayana bodhisattva precepts. According to the Sutra of Wholesome Precepts, one must first receive the Five Precepts, the Ten Precepts, and the Full Ordination Precepts, and afterward receive the bodhisattva precepts; hence the expression “the precepts.” This class corresponds to the sincere mind discussed above. Second, they read and recite the Mahayana scriptures.

They must not only read and recite them but must also comprehend them clearly and give rise to wisdom. This class corresponds to the profound mind. Third, they dedicate their merit, make vows, and seek rebirth; its correspondence with the foregoing can be clearly understood.

In addition, the six recollections—that is, the Mahayana six recollections—are included: recollection of the Buddha, recollection of the Dharma, recollection of the Sangha, recollection of the precepts, recollection of generosity, and recollection of the devas.

– Stating the time required

The sutra states: “Possessing these merits, from one day up to seven days, one will immediately attain rebirth.”

Explanation: The shortest period is one day, and the longest is seven days. The shorter period is stated in comparison with the longer to reveal the excellence of the merit. Thus, when a bodhisattva perfectly practices for even a single thought-moment, that bodhisattva already belongs to the lineage of the Buddhas. How much more so after one day or even seven days—how could rebirth not be attained?

– Evoking the Excellent Conditions

There are three points: the sages come to welcome the practitioner; Amitabha Buddha emits light that illuminates the practitioner; the sages praise and encourage the practitioner in unison

+ The Sages Come to Welcome the Practitioner

The sutra states: “When this person is about to be born in that land, because of having cultivated with courageous and vigorous diligence, Amitabha Buddha, together with innumerable transformation Buddhas, an assembly of hundreds of thousands of great bhiksus and sravakas, and innumerable devas, as well as palaces made of the seven treasures, will appear before that person. Bodhisattva Avalokitesvara, holding a vajra dais, will come before that person together with Bodhisattva Mahasthamaprapta.”

Explanation: Courageous and vigorous diligence is the power that evokes this response. Diligence means freedom from indolence; courage and vigor mean freedom from regression. From the words “Amitabha Buddha” onward, the text describes the assembly of sages manifesting in response. The Buddha and the great assembly manifest together before that person. The palaces made of the seven treasures are the Buddha’s dwelling places. The vajra dais is the lotus seat; it is precisely the purple-gold dais resembling the great jeweled flower mentioned in the passage below. However, this vajra dais differs from the golden dais in the subsequent passage. The two bodhisattvas together hold the vajra dais and follow Amitabha Buddha.

+ Amitabha Buddha Emits Light That Illuminates the Practitioner, and the Great Assembly Comes to Receive and Guide the Practitioner

The sutra states: “Amitabha Buddha emits a great ray of light that illuminates the practitioner’s body, while the bodhisattvas extend their hands to receive and guide the practitioner.”

+ The Sages Praise and Encourage the Practitioner in Unison

The sutra states: “Bodhisattvas Avalokitesvara and Mahasthamaprapta, together with the other bodhisattvas, praise the practitioner and exhort the practitioner’s mind.”

– Attaining Rebirth

The sutra states: “The practitioner attains rebirth and, filled with joy and delight, sees their own body seated upon the vajra dais, following behind the Buddha. In the time it takes to snap one’s fingers, the practitioner is born in that land.”

Explanation: Because the practitioner immediately perceives the realm of the sages upon attaining rebirth, they experience immense joy. The physical body is left behind, but the consciousness attains rebirth, just as a cicada sheds its shell. Therefore, although that land is one hundred thousand kotis of lands away, the practitioner is born in that Buddha-land in a single ksana. This may occur through the karmic power of sentient beings or through the majestic spiritual power of the Buddhas, whereby the recompense-body is transformed as swiftly as turning one’s hand.

– Benefits After Attaining Rebirth

There are five points: seeing the Buddha and bodhisattvas; hearing the Dharma and awakening to the Way; traveling throughout the ten directions; receiving a prediction and returning to one’s native land; realizing the gateway of total retention.

+ Seeing the Buddha and Bodhisattvas

The sutra states: “Having been born in that land, the practitioner sees the physical forms of the Buddha and bodhisattvas, fully endowed with all the excellent marks.”

+ Hearing the Dharma and Awakening to the Way

The sutra states: “The light and the forests of jeweled trees all expound the wondrous Dharma teachings. Upon hearing them, the practitioner immediately realizes the patient acceptance of the non-arising of dharmas.”

Explanation: The wondrous Dharma teachings are the Mahayana Dharma. Attaining the patient acceptance of the non-arising of dharmas is realization through severance—the realization of the Dharma-body, the virtue of severance.

+ Traveling Throughout the Ten Directions

The sutra states: “In a single ksana, the practitioner serves the Buddhas throughout the worlds of the ten directions.”

Explanation: The practitioner serves the Buddhas and learns the skillful means.

+ Receiving a Prediction and Returning to One’s Native Land

The sutra states: “In the presence of the Buddhas, the practitioner receives predictions in succession and then returns to their native land.”

Explanation: The Contemplation of the Buddha states, “The Buddhas appear before the practitioner and bestow predictions,” which accords with this passage.

+ Realizing the Gateway of Total Retention

The sutra states: “The practitioner realizes immeasurable hundreds of thousands of dharani gateways.”

Explanation: Dharani is translated in China as “total retention”: first, it is able to retain what is wholesome; second, it is able to prevent what is evil. That is, one comprehends immeasurable Dharma gateways.

Third, the Conclusion

The sutra states: “This is called birth in the Upper Grade of the Upper Level.”

2. The Middle Grade of the Upper Level

There are three points: introduction; explanation; conclusion

First, the Introduction

The sutra states: “Regarding birth in the Middle Grade of the Upper Level,”

Second, the Explanation

There are four points: cultivating the causes; evoking the conditions; attaining rebirth; benefits after attaining rebirth

– Cultivating the Causes

There are two points: practices and karma; making the vow.

+ Practices and Karma

The sutra states: “It is not necessarily required to receive, uphold, read, and recite the Mahayana scriptures, but one must thoroughly understand their meaning and import. Regarding the ultimate truth, one’s mind must neither fear nor waver. One must deeply believe in cause and effect and must not slander the Mahayana.”

Explanation: The first two phrases describe the practice that is lacking. From the words “but one must” onward, the text explains that one must thoroughly understand the meaning and import and fully realize that all dharmas are ultimately empty and quiescent. All dharmas arise through conditions and lack intrinsic nature; therefore, that which transcends all dharmas is called the Ultimate. For the mind to be without fear means that no doubts remain. To believe in cause and effect means knowing that although all dharmas are empty, the causes and effects of good and evil do not differ by even a hair’s breadth. When faith and understanding are established in this way, they accord with the Mahayana; how then could one slander it?

+ Making the Vow

The sutra states: “One vows to dedicate this merit toward seeking rebirth in the Land of Ultimate Bliss.”

Explanation: Turning this merit toward the adornment of that land is called dedication. If one does not make the vow and seek rebirth, then even with deep faith and clear understanding, one will not escape samsara.

– Evoking the Conditions

There are three points: the sages come to welcome the practitioner; they praise and console the practitioner; they extend their hands to receive and guide the practitioner.

+ The Sages Come to Welcome the Practitioner

The sutra states: “When one who cultivates this practice reaches the end of life, Amitabha Buddha, together with the bodhisattvas Avalokitesvara and Mahasthamaprapta and an immeasurable great assembly of attendants surrounding them, comes before the practitioner bearing a purple-gold pedestal^[73] in their hands.”

Explanation: The purple-gold pedestal is a lotus pedestal.

+ Praise and reassurance

The sutra states: “They praise him, saying: ‘Dharma-son! You have cultivated the Mahayana Dharma and clearly understood the Ultimate Truth.’”

Explanation: Because he is born through transformation from the Dharma, he is called a Dharma-son.

+ Extending their hands to welcome him

The sutra states: “Therefore, I have now come to welcome and guide you. At the same time, a thousand transformation Buddhas also extend their hands to receive you.”

– Attaining rebirth

The sutra states: “The practitioner sees himself seated upon the purple-gold pedestal. Reverently joining his palms, he praises the Buddhas, and within a single thought-moment is born in the seven-jeweled pond of that land.”

– Benefits after attaining rebirth

There are nine points: the flower opens; the body becomes golden; jeweled flowers support the feet; the noble ones emit light; the wondrous Dharma is awakened to; the practitioner bows in homage; there is no regression from bodhi; he travels freely; and he realizes the patience of non-arising and receives a prediction of Buddhahood.

+ The flower opens

The sutra states: “This purple-gold pedestal, resembling a great jeweled flower, opens after one night.”

+ The body becomes golden

The sutra states: “The practitioner’s body becomes purple-gold in color.”

Explanation: According to the Larger Sutra of Amitabha, the bodies of all beings in that land are the color of pure gold. This is mentioned here surely to accord with that wondrous quality.

+ Jeweled flowers support the feet

The sutra states: “Beneath his feet are also seven-jeweled lotus flowers.”

+ The noble ones emit light that shines upon him

The sutra states: “The Buddha and the bodhisattvas simultaneously emit light that comes and shines upon the practitioner’s body.”

+ Awakening to the wondrous Dharma

The sutra states: “His eyes immediately open and become clear. Through the causes of cultivation in past lives, he hears voices expounding the subtle, profound, and wondrous Dharma of the Ultimate Truth.”

+ The practitioner bows in homage

The sutra states: “The practitioner immediately steps down from the purple-gold pedestal, joins his palms, bows in homage, and praises the World-Honored One.”

+ Non-regression from bodhi

The sutra states: “After seven days, when the time comes, he realizes anuttara-samyak-sambodhi and attains the stage of non-retrogression.”

+ Traveling freely

The sutra states: “When the time comes, he can immediately fly throughout the ten directions to make offerings to the Buddhas.”

Explanation: Because he possesses all six superknowledges, he can fly throughout the ten directions.

+ Realizing the patience of non-arising and receiving a prediction from the Buddha

The sutra states: “In the presence of the Buddhas, he cultivates the samadhis. After one minor kalpa, he realizes the patience of non-arising and directly receives a prediction from a Buddha.”

Explanation: One minor kalpa is one cycle of increase and decrease in this world.

Third, the conclusion

The sutra states: “This is called rebirth in the Middle Grade of the Upper Tier.”

3. The Lower Grade of the Upper Tier

There are three points: introduction, explanation, and conclusion.

First, the introduction

The sutra states: “Those born in the Lower Grade of the Upper Tier…”

Second, the explanation

There are four points: cultivating the cause; eliciting the supporting conditions; attaining rebirth; and benefits.

– Cultivating the cause

There are two points: possessing faith and arousing the aspiration; and dedicating merit and aspiring for rebirth.

+ Possessing faith and arousing the aspiration

The sutra states: “Those of this class also believe in cause and effect and do not disparage the Mahayana; they merely arouse the aspiration for the unsurpassed Way.”

Explanation: This passage is intended to clarify the practice without comprehension.

+ Dedicating merit and aspiring for rebirth

The sutra states: “They dedicate this merit toward seeking rebirth in the Land of Utmost Bliss.”

– Eliciting the supporting conditions

The sutra states: “After the practitioner’s life has ended, Amitabha Buddha and the bodhisattvas Avalokitesvara and Mahasthamaprapta bear a golden lotus pedestal and manifest five hundred transformation Buddhas, who come to welcome and guide the practitioner. The five hundred transformation Buddhas simultaneously extend their hands and praise him, saying: ‘Dharma-son! You are now pure and have aroused the aspiration for the unsurpassed Way. We have come to welcome and guide you!’”

Explanation: The golden lotus is itself the lotus throne. The praise of his purity means that, having aroused the vast aspiration, he must have abandoned all evil deeds.

– Attaining rebirth

The sutra states: “Upon seeing these events, he immediately finds himself seated upon the golden lotus pedestal. The lotus closes, and, following the World-Honored One, he is reborn in the seven-jeweled pond.”

Explanation: No duration is stated here, but this still occurs within a single thought-moment, as explained in the preceding passage.

– Benefits after attaining rebirth

There are five points: the flower opens; seeing the Buddha; hearing the Dharma; traveling freely; and entering the stage.

+ The flower opens

The sutra states: “Only after one day and one night does the flower open.”

+ Seeing the Buddha

The sutra states: “Only after seven days does he see the Buddha. Although he sees the major marks and beautiful features of the Buddha’s body, his mind does not discern them clearly.”

+ Hearing the Dharma

The sutra states: “Only after twenty-one days does he see and hear clearly that all sounds proclaim the wondrous Dharma.”

+ Traveling freely

The sutra states: “He travels throughout the ten directions and makes offerings to all the Buddhas. In the presence of the Buddhas, he hears the wondrous Dharma.”

+ Entering the stage

The sutra states: “After three minor kalpas, he attains the hundred Dharma illumination gateways and abides in the Ground of Joy.”

Explanation: Regarding the hundred Dharma illumination gateways, the Avatamsaka Sutra states: “Within a single instant, a bodhisattva on the First Ground attains a hundred samadhis, sees a hundred Buddhas, realizes superknowledges that enable him to traverse a hundred Buddha lands, and is able to cause a hundred Buddha worlds to quake; his light illuminates a hundred Buddha lands; he is able to bring a hundred sentient beings to accomplishment; he clearly knows a hundred kalpas of the past and future; he enters a hundred Dharma gateways; and he manifests a hundred bodies.

Furthermore, he can manifest a single body adorned by a retinue of a hundred bodhisattvas.” As stated in the Humane Kings Sutra, there are a thousand Dharma illumination gateways, ten thousand Dharma illumination gateways, and so forth. The Ground of Joy is the First Ground. Because one who has newly realized the noble fruition experiences an abundance of joy, it is called the Ground of Joy.

Third, the conclusion

The sutra states: “This is called rebirth in the Lower Grade of the Upper Tier. This is the contemplation of rebirth in the three grades of the Upper Tier and is the fourteenth contemplation.”

Explanation: The characteristics of the practices of the three grades of the Upper Tier have been explained above. They will now be analyzed once more so that their differing degrees of shallowness and depth may be clearly seen.

– First, the Buddhas who come to welcome practitioners at the end of life differ: Those of the Upper Grade are welcomed by the Buddha and bodhisattvas; those of the Middle Grade are welcomed by bodhisattvas together with a thousand transformation Buddhas; and those of the Lower Grade are welcomed by bodhisattvas together with five hundred transformation Buddhas.

– Second, the flower pedestals upon which they are seated differ: For the Upper Grade, it is a vajra pedestal; for the Middle Grade, a purple-gold pedestal; and for the Lower Grade, a golden lotus.

– Third, seeing the Buddha and hearing the Dharma differ: Those of the Upper Grade see the Buddha and hear the Dharma immediately upon rebirth; those of the Middle Grade do so after one night; and those of the Lower Grade do so after a period ranging from seven to twenty-one days.

– Fourth, the opening of the flowers differs: For the Upper Grade, the flower is already open; for the Middle Grade, it opens after one night; and for the Lower Grade, after one day and one night.

– Fifth, realization differs: Those of the Upper Grade attain realization immediately upon rebirth; those of the Middle Grade do so after one minor kalpa; and those of the Lower Grade must pass through three minor kalpas before attaining realization.

 ] œ

The Fifteenth Contemplation: CONTEMPLATION OF THE THREE GRADES OF THE MIDDLE TIER

This contemplation encompasses the four fruits of the sravakas.

The sutra states: “That Buddha has immeasurable and boundless disciples who are sravakas, all of whom are arhats, and so forth.”

Question: That land is entirely inhabited by pure Mahayana Dharma companions; why, then, are there sravakas of the Lesser Vehicle?”

Answer: The sravakas in this land are of two kinds: First, sravakas of determinate nature, namely, sravakas who are attached to empty quiescence and cling to nirvana. The Treatise on Rebirth states: “Those of the Two Vehicles who cannot attain rebirth are precisely of this kind.” Second, sravakas of indeterminate nature, namely, sravakas who practice the teachings of the Lesser Vehicle but, midway, turn their minds toward the Great Vehicle.

Having passed through the teaching that reveals the provisional and manifests the real, they know true Permanence, Bliss, Self, and Purity, and receive a prediction from the Buddha. Although they are sravakas, they do not abide in the fruit of the Lesser Vehicle. These are precisely the true arhats of the Lotus Sutra, the renunciant bodhisattvas of the Nirvana Sutra; the sravakas in the Pure Land are precisely of this kind.

Having previously studied the Lesser Vehicle and heard the teaching that all dharmas are suffering, empty, impermanent, and without self, they now hear the teachings of the Great Vehicle and arouse the bodhi-mind. They then bring forth the practices with which they were formerly familiar and therefore attain the lesser fruit, but ultimately return to the Great Vehicle.

Among these three grades of the middle rank, those born in the upper grade of the middle rank regularly undertake and uphold four kinds of precepts: the Five Precepts, the Ten Precepts, the Eight Uposatha Precepts, and the Full Precepts. Those born in the middle grade of the middle rank likewise uphold the four kinds of precepts, but do so for only one day and one night. Those born in the lower grade of the middle rank are people who practice filial care and benevolence.

Those of the upper and middle grades devote themselves to upholding the Buddha’s precepts, and all possess the mind of dedication aspiring for rebirth. Those of the lower grade merely live in accordance with worldly norms and morality, and therefore encounter a good spiritual friend when approaching the end of life. Because the three grades differ, they are spoken of as higher and lower.

This fifteenth contemplation contains three grades: the upper grade of the middle rank, the middle grade of the middle rank, and the lower grade of the middle rank.

1. The Upper Grade of the Middle Rank

There are three points: introduction, explanation, and conclusion.

First, introduction

The sutra states: “The Buddha said to Ananda and Vaidehi: Those born in the upper grade of the middle rank….”

Second, explanation

There are four points: cultivating the cause, eliciting the conditions, attaining rebirth, and receiving benefits.

– Cultivating the cause

There are two points: presenting the practices and karma, and aspiring for rebirth.

+ Presenting the practices and karma

The sutra states: “If there are sentient beings who receive and uphold the Five Precepts and the Eight Uposatha Precepts, cultivate and uphold the various precepts, do not commit the five rebellious offenses, and are free of other transgressions.”

Explanation: Among householders there are two groups: those who uphold the Five Precepts and those who uphold the Eight Uposatha Precepts. “The various precepts” also includes the Ten Precepts and the Full Precepts upheld by the five assemblies of renunciants^[74].

The Five Precepts are: 1/ Not killing; 2/ Not stealing; 3/ Not engaging in sexual misconduct; 4/ Not speaking falsely; 5/ Not consuming intoxicants.

The Eight Precepts consist of the five precepts just mentioned, together with three additional precepts: 6/ Not wearing garlands or jeweled ornaments, and not applying cosmetics, fragrant oils, or perfumes to the body; 7/ Not sitting or lying on high beds, and not singing, dancing, performing, or attending entertainments, and so forth; 8/ Not eating at improper times.

Among these, the precept concerning sexual conduct requires complete abstention from both improper and proper sexual activity, and therefore the words “pure conduct” are added^[75]. Uposatha means maintaining a pure mind for a brief period. Because the Eight Uposatha Precepts have the power to guard the sense faculties, they are also called the Eight Gates. This is presented fully and clearly in the Vinaya. Nevertheless, these four kinds of precepts are upheld differently according to whether one is a monastic or a layperson; monastics, however, must uphold them completely. Having upheld the precepts purely, one naturally abandons all transgressions. Among offenses, the five rebellious offenses are the gravest, and therefore they are mentioned separately.

+ Aspiring for rebirth

The sutra states: “They aspire to dedicate these roots of goodness toward rebirth in the Land of Ultimate Bliss in the West.”

Explanation: Roots of goodness are the cause; rebirth in the Land of Ultimate Bliss is the result.

– Eliciting the conditions

There are three points: the holy assembly appears before the practitioner, light shines upon the practitioner’s body, and the Dharma is expounded to awaken and enlighten the practitioner.

+ The holy assembly appears before the practitioner

The sutra states: “When their lives come to an end, Amitabha Buddha appears, surrounded by an assembly of bhiksus.”

+ Light shines upon the practitioner’s body

The sutra states: “He emits golden light that shines upon the practitioner.”

+ The Dharma is expounded to awaken and enlighten the practitioner

The sutra states: “He expounds that all dharmas are suffering, empty, impermanent, and without self, and praises those who renounce the household life for leaving all suffering far behind.”

Explanation: Praising renunciation makes clear that those of this grade are mostly renunciants. “Leaving all suffering far behind” means that, immediately, they abandon the conditions of worldly defilement and, ultimately, completely eliminate afflictions and outflows.

– Attaining rebirth

The sutra states: “Having seen this, the practitioner’s mind is filled with great joy. The practitioner sees their own body seated upon a lotus pedestal, kneels upright with palms joined, and bows to the Buddha. In the space of a ksana, before raising their head, they are immediately born in the Land of Ultimate Bliss.”

Explanation: When the practitioner sits upon the lotus pedestal and bows to the Buddha, their consciousness has already departed from the body.

– Benefits

There are two points: hearing the Dharma and attaining the path.

+ Hearing the Dharma

The sutra states: “The lotus immediately opens. As soon as the flower opens, they hear sounds praising the teaching of the Four Truths.”

Explanation: The Four Truths are praised in accordance with the dharmas they have practiced. Suffering and Origination are the worldly cause and effect that must be eliminated; Cessation and the Path are the supramundane cause and effect that must be realized. Because these four dharmas are all true, they are called truths.

+ Attaining the path

The sutra states: “At that very time, they attain the path of the arhat and perfect the Three Knowledges, the Six Superknowledges, and the Eight Liberations.”

Explanation: “A” is translated into Chinese as “not,” and “arhat” as “birth.” Thus, arhat means “non-birth.” Because all fetters and outflows have been completely eliminated and no subsequent body will be assumed, it is called non-birth. It is also called Worthy of Offerings and Slayer of the Enemy. This is explained separately elsewhere.

The Three Knowledges are: 1/ Knowledge of past lives (the wisdom that clearly knows one’s lives in former existences); 2/ Knowledge of the exhaustion of outflows in the present (the wisdom that clearly knows the complete elimination of outflows in the present life); 3/ Knowledge of the divine eye concerning the future (the wisdom that clearly knows future births and deaths). Because these three kinds of wisdom penetrate and thoroughly comprehend all dharmas, they are specifically called Knowledges.

The Six Superknowledges are: 1/ The superknowledge of the divine eye; 2/ The superknowledge of the divine ear; 3/ The superknowledge of others’ minds; 4/ The superknowledge of past lives; 5/ The superknowledge of mastery at will; 6/ The superknowledge of the exhaustion of outflows. Because these six faculties are no longer obstructed, they are collectively called Superknowledges.

The Eight Liberations are also called the Eight Renunciations: 1/. Having internal perceptions of form, one contemplates external forms. (Without contemplating the skeleton within the human body, one contemplates impure external forms and thereby enters the First Dhyana.) 2/. Having no internal perception of form, one contemplates external forms. (One contemplates the complete dissolution of the white bones within the body and contemplates external impurity, thereby entering the Second Dhyana.) 3/.

The liberation of purity, personally realized by the body. (One relinquishes external impurity, and the concentrated mind becomes clear and limpid; this is called the condition of purity. Because there is no attachment in the mind and one experiences the bliss of the Third Dhyana, it is called personal realization by the body.) 4/. The renunciation of the sphere of infinite space. (Having extinguished form in the Fourth Dhyana, the mind takes the sphere of infinite space as its object and enters concentration.

Clearly knowing it to be impermanent, suffering, and empty, one develops disenchantment and detachment.) 5/. The renunciation of the sphere of infinite consciousness. (One leaves behind the sphere of infinite space, takes the sphere of infinite consciousness as one’s object, enters concentration, and clearly knows it to be impermanent; thus, the mind develops disenchantment and detachment.) 6/. The renunciation of the sphere of nothingness. (One leaves behind the sphere of infinite consciousness, takes the sphere of nothingness as one’s object, enters concentration, perceives its impermanence, and develops disenchantment and detachment.) 7/.

The renunciation of the sphere of neither perception nor non-perception. (One leaves behind the sphere of nothingness, takes the sphere of neither perception nor non-perception as one’s object, enters concentration, knows its impermanence, and develops disenchantment and detachment.) 8/. The renunciation of the cessation of perception and feeling. (One extinguishes feeling and perception, relinquishes the mind and mental factors, and enters quiescent concentration; this is called detachment.) As for the remaining details, their order is as set forth in the various Dharma classifications.

Third, conclusion

The sutra states: “This is called birth in the Middle Grade of the Upper Level.”

2. The Middle Grade of the Middle Level

There are three points: introduction, explanation, and conclusion.

First, the introduction

The sutra states: “The Middle Grade of the Middle Level…”

Second, the explanation

There are four points: cultivating the cause, eliciting the responsive conditions, attaining rebirth, and receiving benefits.

– Cultivating the cause

There are two points: the practice and karma, and the aspirational vow.

+ The practice and karma

The sutra states: “If there are sentient beings who observe the eight precepts for one day and one night, or observe the novice monastic precepts for one day and one night, or observe the full precepts for one day and one night, fully maintaining the prescribed deportment.”

Explanation: The sutra text omits the Five Precepts, while the preceding passage omits the Ten Precepts and the full precepts. The earlier and later passages supplement one another, so all four kinds of precepts are necessarily included. The novice monastic precepts are the Ten Precepts. They consist of the preceding eight precepts, with the seventh divided into two, and the additional precept against keeping gold, silver, precious objects, money, and so forth, thus making ten precepts. The full precepts are those received by bhiksus and bhiksunis. When these seven branches of precepts^[76] become operative, they encompass all spheres involving sentient beings; hence they are called “full.”

+ The aspirational vow

The sutra states: “They vow to dedicate this merit toward seeking birth in the Land of Utmost Bliss, cultivating themselves through the fragrance of the precepts.”

Explanation: They maintain the precepts to purify their karma and seek a pure recompense. When observance of the precepts is perfected, their fragrant reputation spreads afar; hence it is likened to fragrance.

– Eliciting the responsive conditions

There are two points: seeing the Buddha and the assembly of noble beings, and hearing a voice of praise in the sky.

+ Seeing the Buddha and the assembly of noble beings

The sutra states: “Thus, when the practitioner approaches the end of life, the practitioner sees Amitabha Buddha together with his retinue, radiating golden light and holding a lotus flower of seven treasures as they come before the practitioner.”

Explanation: They radiate light that shines upon the practitioner’s body and hold forth the lotus flower to welcome and guide the practitioner.

+ Hearing a voice of praise in the sky

The sutra states: “The practitioner hears a voice in the sky praising them, saying: ‘Good man! You are a virtuous person who has practiced in accordance with the teachings of the Buddhas of the three periods of time. Therefore, I have now come to welcome you!’”

Explanation: The Buddhas of the three periods of time all exhort beings to observe the precepts, abandon evil, and cultivate good. Therefore, observing the precepts now is precisely to practice in accordance with their teachings.

– Attaining rebirth

The sutra states: “The practitioner sees themself seated upon the lotus pedestal. The flower immediately closes, and the practitioner is born in the Land of Utmost Bliss in the Western Quarter.”

Explanation: When the flower closes, the practitioner is immediately reborn; this also occurs within a single thought-moment.

– Benefits

There are three points: seeing the Buddha, hearing the Dharma, and attaining realization.

+ Seeing the Buddha

The sutra states: “After seven days in the jeweled pond, the lotus flower opens. When the flower opens, the practitioner opens their eyes, joins their palms, and praises the World-Honored One.”

Explanation: The text describes the act of praise, which implicitly accords with the preceding act of seeing the Buddha.

+ Hearing the Dharma

The sutra states: “Upon hearing the Dharma, the practitioner rejoices.”

Explanation: The Dharma heard consists of the Four Noble Truths and teachings on suffering, emptiness, impermanence, and so forth. The same applies to the Lower Grade.

+ Attaining realization

The sutra states: “The practitioner attains the fruit of stream-entry, and after half a kalpa, attains the fruit of arhatship.”

Explanation: “Stream-enterer” was translated in China as “one who goes against the stream,” meaning one who goes against the current of birth and death. This is the first fruit.

Third, the conclusion

The sutra states: “This is called birth in the Middle Grade of the Middle Level.”

3. The Lower Grade of the Middle Level

There are three points: introduction, explanation, and conclusion.

First, the introduction

The sutra states: “The Lower Grade of the Middle Level…”

Second, the explanation

There are four points: cultivating the cause, eliciting the responsive conditions, attaining rebirth, and receiving benefits.

– Cultivating the cause

The sutra states: “If good men or good women dutifully support and care for their parents and practice worldly benevolence.”

Explanation: In serving and attending upon their parents, they should be attentive to their expressions and act in accordance with their parents’ wishes; this is dutiful support and care. The Confucians hold that dutifully supporting and caring for one’s parents is the foundation of all practices. Extending loving-kindness to every species and aiding all sentient beings is the practice of worldly benevolence. The Confucians hold that the virtue of a noble person arises from accumulating goodness throughout life; therefore, at the end of life, such a person encounters wholesome conditions.

– Eliciting the responsive conditions

The sutra states: “As this person is about to die, the person encounters a good spiritual friend who clearly describes the joys in the land of Amitabha Buddha and expounds the forty-eight vows of Bhiksu Dharmakara.”

Explanation: Because such persons guide others through goodness, they are known by many people—that is, others know their virtues and are familiar with their appearance. The Chapter on the Wondrously Adorned King in the Lotus Sutra states: “A good spiritual friend is a great causal condition,” referring there to one’s wife and children as good spiritual friends. It should therefore be understood that anyone capable of illuminating the path and providing guidance may do so, whether monastic or lay.

The joys of the Land of Utmost Bliss are as described above in the section on the environmental recompense and in the Amitabha Sutras, both the Larger and Smaller versions. Bhiksu Dharmakara was the name of Amitabha Buddha in a former life. In the distant past, he was a king who encountered the Buddha Lokesvararaja and received his guidance.

He then renounced the throne, left the household life, and made forty-eight vows before that Buddha.

– Attaining rebirth

The sutra states: “Having heard these matters, the person’s life immediately ends, and within the time it takes a strong man to bend and extend his arm, the person is born in the Land of Utmost Bliss in the Western Quarter.”

Explanation: Here, there should properly be such events at the end of life as the coming of noble beings holding flowers to welcome the practitioner, but the text abbreviates the account and does not mention them. The time it takes a strong man to bend and extend his arm is an extremely brief interval.

– Benefits

There are three points: the flower opening, hearing the Dharma, and attaining the path.

+ The flower opening

The sutra states: “Seven days after being reborn, the person encounters the bodhisattvas Avalokitesvara and Mahasthamaprapta.”

Explanation: The sutra text mentions only seven days and does not state that the flower opens.

+ Hearing the Dharma

The sutra states: “Upon hearing the Dharma, the person rejoices.”

Explanation: The person hears only the two bodhisattvas expound the Dharma and has not yet seen the Buddha.

+ Attaining the path

The sutra states: “The person attains the fruit of stream-entry, and after one minor kalpa, attains the fruit of arhatship.”

Third, the conclusion

The sutra states: “This is called birth in the Lower Grade of the Middle Level. This contemplation is the fifteenth contemplation: birth in the three grades of the Middle Level.”

Explanation: In the two preceding levels, when practitioners approach the end of life, they see the Buddha, are illuminated by his light, and hear the Dharma. These three grades of the Lower Level differ from the preceding two levels: upon being reborn, practitioners do not immediately see the Buddha and hear the Dharma, but see only the two bodhisattvas Avalokitesvara and Mahasthamaprapta. For the preceding two levels, the text describes practitioners entering the lotus pedestal and the flower opening when they reach that land.

For the Lower Level, this is not mentioned. It should properly occur, but the sutra text omits it. Those of the Upper Grade, upon birth in that land, attain the four fruits of the sravaka path at the appropriate times.

Those of the Middle Grade attain the fruit of arhatship half a kalpa after being born there, while those of the Lower Grade attain that fruit only after one kalpa. The distinctions become clear through comparison.

The Sixteenth Contemplation: CONTEMPLATION OF THE THREE GRADES OF THE LOWER LEVEL

Those born in the three grades of the Lower Level are all persons who have not cultivated any causal practice at all and who committed evil while alive, but encounter wholesome conditions as they approach death. The Treatise on Ten Doubts states: “If there were no wholesome conditions from previous lives, one would not encounter them in this life.” All three grades depend upon causes planted in the distant past. Those born in the Upper Grade of the Lower Level are persons who behaved recklessly, committed evil, and knew no shame.

Those born in the Middle Grade of the Lower Level are mostly members of the fivefold monastic assembly who sought only fame and gain and violated the precepts. Those born in the Lower Grade of the Lower Level are persons who committed grave offenses such as the ten evil deeds and the five heinous offenses. Since offenses vary in gravity, these persons are divided into three classes.

1. The Lower Grade of the Upper Class

There are three points: introduction; explanation; conclusion.

First, the introduction

The sutra states: “The Buddha said to Ananda and Vaidehi: Those born in the Lower Grade of the Upper Class …”

Second, the explanation

There are four points: committing evil during one’s lifetime; encountering favorable conditions at the time of death; seeing auspicious signs and attaining rebirth; the benefits.

– Committing evil during one’s lifetime

The sutra states: “If there are sentient beings who commit various evil deeds, although they do not slander the Mahayana scriptures, such foolish people commit many evil deeds without knowing shame or remorse.”

Explanation: “Commit various evil deeds” means that their offenses are not yet extremely grave. Their not slandering the scriptures means that they still retain right faith.

– Encountering favorable conditions at the time of death

There are two points: a good spiritual friend provides guidance; transformation Buddhas come and offer praise.

+ A good spiritual friend provides guidance

There are two points: hearing the Dharma removes karmic obstructions; recollecting the Buddha’s name extinguishes evil offenses.

– Hearing the Dharma removes karmic obstructions

The sutra states: “When they are about to die, they encounter a good spiritual friend who explains the names of the twelve divisions of the Mahayana scriptures. By hearing the names of these divisions of scripture, they are freed from extremely evil offenses accumulated throughout a thousand kalpas.”

– Recollecting the Buddha’s name extinguishes evil offenses

The sutra states: “The good spiritual friend further exhorts them to join their palms and recite, ‘Namo Amitabha Buddha.’ By recollecting the Buddha’s name, they extinguish the offenses of birth and death accumulated throughout five billion kalpas.”

Explanation: The Buddha’s name in the title of the sutra possesses inconceivable merit; therefore, the number of kalpas of offenses it extinguishes is so vast.

+ Transformation Buddhas come and offer praise

There are two points: transformation bodhisattvas come to welcome the practitioner; they praise and receive the practitioner.

– Transformation bodhisattvas come to welcome the practitioner

The sutra states: “At that time, the Buddha of Infinite Life sends a transformation Buddha and the transformation bodhisattvas Avalokitesvara and Mahasthamaprapta to appear before the practitioner.”

– They praise and receive the practitioner

The sutra states: “They praise him, saying: ‘Good man! Because you have recited the Buddha’s name, your offenses have been extinguished. I have now come to receive you!’”

– Seeing auspicious signs and attaining rebirth

The sutra states: “After hearing this praise, the practitioner immediately sees the light of the transformation Buddha illuminating the entire room. Filled with joy, the practitioner’s life then ends. Seated upon a precious lotus flower, he follows the transformation Buddha and is born in the precious pond.”

– The benefits

There are three points: the flower opens; the bodhisattva Avalokitesvara teaches the Dharma; upon hearing the Dharma, the practitioner attains realization.

+ The flower opens

The sutra states: “Only after forty-nine days does the flower open.”

+ The bodhisattva Avalokitesvara teaches the Dharma

The sutra states: “As the flower opens, the bodhisattvas Avalokitesvara and Mahasthamaprapta emit rays of light and appear before the practitioner, expounding the twelve divisions of scripture.”

Explanation: The twelve divisions of scripture, also called the twelvefold teaching, comprise all the teachings expounded by the Buddhas, including both the Mahayana and the Hinayana: 1/ sutra; 2/ geyya, repeated verses; 3/ vyakarana, predictions; 4/ gatha, independent verses; 5/ udana, unsolicited teachings; 6/ nidana, causes and conditions; 7/ avadana, parables; 8/ jataka, accounts of former births; 9/ itivrittaka, accounts of past events; 10/ vaipulya, extensive teachings; 11/ adbhuta-dharma, marvelous events; 12/ upadesa, expositions.

+ Upon hearing the Dharma, the practitioner attains realization

The sutra states: “Having heard the Dharma, the practitioner gains faith and understanding and immediately arouses the aspiration for unsurpassed enlightenment. After ten minor kalpas, he fully attains the Hundred Dharma Gates of Illumination and realizes the First Bhumi.”

Explanation: In discussing the three grades of the Middle Class, only the lesser fruit is mentioned. Because the arousal of the great aspiration was already discussed previously, it is not explained explicitly here. The Hundred Dharma Gates of Illumination are as previously explained.

Third, the conclusion

The sutra states: “This is called birth in the Lower Grade of the Upper Class.”

2. The Lower Grade of the Middle Class

There are three points: introduction; explanation; conclusion.

First, the introduction

The sutra states: “The Buddha said to Ananda and Vaidehi: Those born in the Lower Grade of the Middle Class,”

Second, the explanation

There are four points: the causes consisting of evil deeds; encountering a good spiritual friend; attaining rebirth; the benefits.

– The causes consisting of evil deeds

There are three points: separately presenting the four faults; summarizing the four faults; explaining the retribution in the next life.

+ Separately presenting the four faults

There are four points: the offense of violating the precepts; the offense of stealing; the offense committed in teaching the Dharma; the fault of lacking shame and remorse.

– The offense of violating the precepts

The sutra states: “If there are sentient beings who violate the Five Precepts, the Eight Precepts, or even the Full Ordination Precepts,”

Explanation: The sutra text omits the novice precepts.

– The offense of stealing

The sutra states: “These foolish people steal property belonging to the Sangha at large or property belonging to the Sangha presently assembled.”

Explanation: Because the offense of stealing property belonging to the Sangha at large is extremely grave, it is specifically mentioned. “Sanghika” is translated into Chinese as “the Great Assembly.” Permanent property is of two kinds: 1/ permanently abiding property, namely rice, grain, and so forth kept in monasteries; 2/ permanently abiding property of the Sangha of the ten directions, namely food, drink, and so forth offered to the Sangha.

Property belonging to the Sangha presently assembled is of two kinds: 1/ property belonging to those presently assembled, namely property offered to the actual number of monastics present; 2/ presently held property of the Sangha of the ten directions, namely property donated to the entire Sangha. Stealing any of these four kinds of property constitutes an offense. The sutra states: “Those who commit the five rebellious offenses or the four grave offenses I can rescue, but those who steal property belonging to the Sangha at large I cannot rescue.

This must be guarded against with the utmost care.”

– The offense committed in teaching the Dharma

The sutra states: “They teach the Dharma with an impure mind.”

Explanation: It is called “impure” because they use the Buddhadharma as a means to seek offerings and material gain.

– The fault of lacking shame and remorse

The sutra states: “They have no sense of shame or remorse.”

Explanation: They brazenly commit such deeds without the slightest inward shame.

+ Summarizing the four faults

The sutra states: “They adorn themselves with various evil deeds.”

Explanation: Because their persons are covered with the marks of evil, this is called adornment.

+ Explaining the retribution in the next life

The sutra states: “Because these offenders have committed evil karma, they deserve to fall into hell.”

– Encountering a good spiritual friend

There are three points: the signs of karma appear before them; a good spiritual friend provides guidance; hearing the Dharma extinguishes their offenses.

+ The signs of karma appear before them

The sutra states: “As they are about to die, the various fires of hell all appear before them at once.”

Explanation: The various fires of hell include cauldrons of boiling oil, fiery furnaces, boiling molten copper, red-hot iron balls, and so forth. The Tiantai tradition records, “The sign of the fiery cart appears,” referring to a wheel of fire. The sign of the result concealed within the cause is precisely the karma within one’s own mind.

+ A good spiritual friend provides guidance

The sutra states: “They encounter a good spiritual friend who, with great compassion, praises and expounds the majestic virtue of Amitabha Buddha’s ten powers, speaks of the spiritual power of that Buddha’s light, and also extols morality, concentration, wisdom, liberation, and the knowledge and vision of liberation.”

Explanation: The Buddha’s merits are of three kinds: the Ten Powers; light; and the fivefold Dharma body.

– The Ten Powers:

The power of knowing what is possible and what is impossible: The Tathagata knows all causes, conditions, fruits, and retributions, and clearly knows that a particular result cannot arise from a particular cause.

The power of knowing karma: The Buddha knows, as they truly are, the causes, conditions, fruits, and retributions of all sentient beings throughout the three periods of time.

The power of knowing meditative concentrations: The Buddha knows, as they truly are, all the samadhis of the Buddhas.

The power of knowing faculties: The Buddha knows, as they truly are, all the faculties of sentient beings, whether sharp or dull.

The power of knowing inclinations: The Buddha knows, as they truly are, all the various inclinations of sentient beings.

The power of knowing dispositions: The Buddha knows, as they truly are, all the various dispositions in the world.

The power of knowing the paths leading to every destination: The Buddha knows, as they truly are, all the realms toward which sentient beings are proceeding.

The power of knowing past lives: The Buddha knows, as they truly are, past lives ranging from one lifetime or two lifetimes to hundreds of thousands of kalpas.

The power of the divine eye: With his purified divine eye, the Buddha sees and knows, as they truly are, the signs of the karmic retributions, births, and deaths of sentient beings.

The power of knowing the exhaustion of the outflows: The Buddha has completely eliminated all outflows and attained the liberation of the undefiled mind.

– The fivefold Dharma body^[77]

Of these five parts, the first three can be understood. Cultivating causes and experiencing their results is called liberation. When the afflictions of the five abiding grounds^[78] and the two kinds of birth and death^[79] have been completely eradicated, after attaining the fruition, one functions to liberate sentient beings; this is called the knowledge and vision of liberation.

+ Hearing the Dharma eradicates offenses

The sutra states: “After the practitioner hears the Dharma, the offenses of birth and death committed throughout eighty kalpas are eradicated; the fierce fires of hell turn into cool, gentle breezes; the devas scatter flowers, and upon each flower are transformation Buddhas and transformation bodhisattvas who come to welcome the practitioner.”

Explanation: The response of transformation Buddhas coming to welcome the practitioner occurs because the practitioner hears of the Buddha’s awe-inspiring virtue. As soon as the thought of faithful acceptance arises, all evil karma is transformed into wholesome karma, and the fierce fires turn into cool breezes. Thus swiftly do circumstances change in accordance with the mind.

– Attaining rebirth

The sutra states: “Within a single thought, the practitioner is immediately born inside a lotus flower in the seven-jeweled pond.”

– Benefits

There are three points: the flower opens; the two bodhisattvas teach the Dharma; and hearing the Dharma brings benefit.

+ The flower opens

The sutra states: “After six kalpas have passed, the lotus flower opens.”

+ The two bodhisattvas teach the Dharma

The sutra states: “Bodhisattvas Avalokiteshvara and Mahasthamaprapta comfort the practitioner with Brahma sounds^[80] and expound the subtle and wondrous Mahayana scriptures.”

+ Hearing the Dharma brings benefit

The sutra states: “After hearing this Dharma, the practitioner immediately arouses the aspiration for unsurpassed bodhi.”

Third, the conclusion

The sutra states: “This is called birth in the lower grade of the middle level.”

3. The Lower Grade of the Lower Level

There are three points: introduction, explanation, and conclusion.

First, the introduction

The sutra states: “The Buddha said to Ananda and Vaidehi: Those born in the lower grade of the lower level—”

Explanation: In the “Introduction” sections, only the upper grade of the upper level and the upper grade of the middle level contain the words “The Buddha said….” Yet each of the three grades of the lower level contains them, because it is contrary to the ordinary course of things for evildoers to attain rebirth. This can easily cause people to be astonished, doubtful, and unable to believe; therefore, these words are required. Their purpose is to enable listeners to accept this teaching in faith.

Second, the explanation

There are four points: creating evil causes; encountering favorable conditions; attaining rebirth; and benefits.

– Creating evil causes

There are two points: presenting present karma and stating future retribution.

+ Presenting present karma

The sutra states: “Suppose there are sentient beings who commit unwholesome karma—the five heinous offenses, the ten evil deeds, and all manner of unwholesome acts.”

Explanation: The five heinous offenses are killing one’s father, killing one’s mother, killing an arhat, disrupting the harmony of the Sangha, and causing the Buddha’s body to bleed. Because these acts betray and violate the kindness one has received, they are called the five heinous offenses. Since their next-life retribution is to fall into the Avici hell, they are called the karma of the five uninterrupted offenses. The ten evil deeds comprise three offenses of the body, four offenses of speech, and three offenses of the mind. All evil karma is included within these ten offenses. Once one has committed offenses of the utmost gravity, other offenses will inevitably have been committed as well; therefore, the sutra says “all manner of unwholesome acts.”

Question: The Larger Amitabha Sutra states: “…even as few as ten thoughts; if they are not born in my land, may I not attain perfect enlightenment—except for those who commit the five heinous offenses or slander the True Dharma….” Yet this sutra teaches that even those who commit the five heinous offenses can attain rebirth. The explanation now is that, considering the power of Amitabha Buddha’s vows, how could he abandon those who have committed the five heinous offenses?

Skillful means accord with beings’ capacities, and the verbal teachings therefore differ, but the purport of the sutras is one. The other sutra presents the wondrous qualities of the Land of Ultimate Bliss to encourage those possessing wholesome roots, whereas this sutra reveals the profound efficacy of pure karma. It does not forsake even those guilty of the gravest evil; they need only invoke and recollect the Buddha’s name and dedicate the merit toward rebirth, and every offense will be eradicated.

The Sutra on the Samadhi of Contemplating the Buddha states: “If any among the four assemblies of disciples have committed the five heinous offenses, violated the four grave precepts, and so forth, and if they single-mindedly focus their thoughts for one day and one night, contemplating any one of the Buddha’s excellent marks, all their karmic hindrances and evil karma will be extinguished.”

This passage from the sutra is cited to demonstrate that even these gravest offenses can all be eradicated. What room for doubt could remain?

+ Stating future retribution

The sutra states: “Because such a foolish person has committed evil karma, that person must fall into the evil destinies for many kalpas and undergo immeasurable suffering.”

Explanation: Committing even one heinous offense causes one to fall into the Avici hell for one kalpa. How much more so when one commits many such offenses? Therefore, the sutra says “many kalpas.”

– Encountering favorable conditions

There are two points: a good spiritual friend provides guidance; and excellent signs appear before the practitioner.

+ A good spiritual friend provides guidance

There are four points: expounding the wondrous Dharma; being unable to recollect the Buddha because of the suffering of illness; being taught to practice ten recitations; and eradicating offenses.

– Expounding the wondrous Dharma

The sutra states: “As such a foolish person approaches death, the person encounters a good spiritual friend who offers comfort and encouragement, expounds the wondrous Dharma, and teaches the person to recollect the Buddha.”

Explanation: Expounding the wondrous Dharma means praising the Pure Land. Teaching the person to recollect the Buddha means teaching visualization.

– Being unable to recollect the Buddha because of the suffering of illness

The sutra states: “Tormented by suffering, this person has no leisure to recollect the Buddha.”

– Being taught to practice ten recitations

The sutra states: “The good spiritual friend says: If you cannot keep that Buddha in mind, you should invoke the name of the Buddha of Infinite Life. With utmost sincerity, continue invoking without interruption until you have completed ten recitations of Namo Amitabha Buddha.”

Explanation: To visualize mentally is to keep the Buddha in mind; to recite orally is to invoke the Buddha’s name. Ten recitations means ten utterances.

– Eradicating offenses

The sutra states: “Because of invoking the Buddha’s name, with each recitation the person eradicates the offenses of birth and death committed throughout eighty kalpas.”

+ Excellent signs appear before the practitioner

The sutra states: “As death approaches, this person sees before them a golden lotus seat resembling the orb of the sun.”

Explanation: Comparing the flower to the sun illustrates its dimensions. According to the Abhidharmakosha, the sun is fifty-one yojanas in diameter. Here, however, the description is merely based on how it appears when viewed from the earth. Its actual size is not necessarily exactly as presented in the treatise.

– Attaining rebirth

The sutra states: “Within a single thought, this person is immediately born in the Land of Ultimate Bliss.”

– Benefits

There are three points: the flower opens; the two bodhisattvas teach the Dharma; and hearing the Dharma brings benefit.

+ The flower opens

The sutra states: “Only after remaining within the lotus flower for twelve great kalpas does the lotus flower open.”

+ The two bodhisattvas teach the Dharma

The sutra states: “Bodhisattvas Avalokiteshvara and Mahasthamaprapta, with voices of great loving-kindness and compassion, clearly explain to this person the true nature of all dharmas, thereby removing the person’s karmic hindrances.”

Explanation: Offenses arise through conditions and have no intrinsic nature. All dharmas are likewise; therefore, this is called their true nature. The Dharma Practice of Samantabhadra states: “The entire ocean of karmic hindrances arises from deluded thoughts. If one wishes to repent, one should sit upright and contemplate the true nature of all dharmas.”

+ Hearing the Dharma brings benefit

The sutra states: “After hearing this Dharma, this person immediately arouses the aspiration for bodhi at that very moment.”

Third, the conclusion

The sutra states: “This is called birth in the lower grade of the lower level. This contemplation is the contemplation of birth in the lower level and is the sixteenth contemplation.”

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B.III. BENEFITS

There are two points: the assembly for whom the teaching was given^[81] sees the adornments of the circumstantial and direct recompenses in that land; and they attain benefits according to their capacities.

B.III.1. The Assembly for Whom the Teaching Was Given Sees the Adornments of the Circumstantial and Direct Recompenses in That Land

The sutra states: “When these words had been spoken, Vaidehi and her five hundred attendants, immediately upon hearing the Buddha’s teaching, saw the vast Land of Ultimate Bliss and saw the body of the Buddha and the two bodhisattvas.”

Explanation: The preceding passage says that Vaidehi alone saw them, whereas this passage says that the entire assembly saw them.

B.III.2. Attaining Benefits According to Their Capacities

There are three points: the realization attained by the Lady; the five hundred maidservants’ generation of the aspiration for bodhi and their receiving a prediction from the Buddha; and the devas’ generation of the aspiration.

1. The Lady Attains Realization

The sutra states: “Her mind gave rise to joy; she praised this as something unprecedented, and then suddenly attained great awakening and realized the patience of the non-arising of dharmas.”

Explanation: To suddenly attain great awakening means to completely destroy ignorance. To realize the patience of the non-arising of dharmas means to realize the Dharma-nature.

2. The Five Hundred Maidservants Generate the Aspiration for Bodhi and Receive Predictions

The sutra states: “The five hundred maidservants generated the aspiration for anuttara-samyak-sambodhi and vowed to be born in that land. The Blessed One immediately bestowed predictions upon them all, declaring that they would attain rebirth there. After being born in that land, they would immediately attain the samadhi in which all Buddhas appear before them.”

Explanation:

Question: The Treatise on Rebirth states: “Women and those with deficient faculties cannot attain rebirth there.” Why, then, is the present passage contrary to that treatise?

Answer: It cannot be said that women and those with deficient faculties in this realm cannot be born in that land. Rather, it should be said that those born in that land no longer receive the karmic retribution of female bodies or deficient faculties. This is because Amitabha Buddha made the following vow: “If any woman born in my land should still assume a female body, I vow not to attain perfect enlightenment.” There is also the vow: “If devas and humans born in my land should not be endowed with the thirty-two excellent marks, I vow not to attain perfect enlightenment.” Thus, it is clear that there are no women or people with deficient faculties in that land. Furthermore, this matter is explained in the Treatise on the Ten Doubts.

3. The Devas Generate the Aspiration

The sutra states: “Innumerable devas generated the aspiration for unsurpassed enlightenment.”

Explanation: When the Buddha expounded this contemplation Dharma within the inner palace, Venerable Ananda and Sariputra stood in attendance on either side. Only Vaidehi, together with her maidservants and the devas, were the intended recipients who heard the Dharma; all others did not hear it. After returning to Vulture Peak, Venerable Ananda recounted it, and only then did the assembly of bodhisattvas hear it.

C. THE SECTION ON CIRCULATION

There are two points: From the words “At that time, Ananda…” through “were all filled with joy” concerns the entrustment and circulation within the inner palace itself; from the words “At that time, the Blessed One…” onward concerns the circulation through its repeated exposition after returning to the cave on Mount Grdhrakuta. Through these two occasions, the assemblies heard the Dharma, accepted it in faith, received and upheld it, and continued to transmit and circulate it without interruption.

C.I. ENTRUSTMENT AND CIRCULATION WITHIN THE INNER PALACE

There are four points: establishing the title of the sutra and instructing its acceptance and preservation; exhorting cultivation; entrustment; and the assembly’s joy.

C.I.1. Establishing the Title of the Sutra and Instructing Its Acceptance and Preservation

There are two points: a general twofold question concerning the title of the sutra and the method of practice; and separate answers to each question.

First, the general twofold question concerning the title of the sutra and the method of practice

The sutra states: “At that time, Venerable Ananda rose from his seat, approached the Blessed One, and said: ‘Blessed One, what is the title of this sutra? How should this method be practiced and upheld?’”

Explanation: He first asks about the title of the sutra and then about the Dharma of practice and preservation; therefore, this is called a twofold question.

Second, the separate answers to each question

There are two parts: stating the title of the sutra and instructing in the method of practice and preservation.

– Stating the Title of the Sutra

There are two titles: one is based on the contemplating subject and the contemplated objects; the other is based on the sutra’s function.

+ The Title Based on the Contemplating Subject and the Contemplated Objects

The sutra states: “The Buddha told Ananda: ‘This sutra is called the Contemplation of the Land of Ultimate Bliss, Amitayus Buddha, Avalokitesvara Bodhisattva, and Mahasthamaprapta Bodhisattva.’”

Explanation: This title includes the dependent and primary recompenses but omits the retinue. The sutra’s title is somewhat lengthy, but if the first five Chinese characters are selected, they also fully encompass everything.

+ The Title Based on Its Function

The sutra states: “It is also called the Purification and Removal of Karmic Hindrances for Birth in the Presence of the Buddhas.”

Explanation: Eliminating the hindrances of offenses and attaining rebirth in the Land of Ultimate Bliss constitute the power and function of this sutra.

– Instructing in the Method of Practice and Preservation

The sutra states: “You should accept and preserve it, and not allow it to be forgotten.”

Explanation: The Treatise on the Great Perfection of Wisdom states: “Through the power of faith, one can accept it; through the power of mindfulness, one can preserve it.” Having accepted it, one also safeguards it; therefore, it is not forgotten.

C.I.2. Exhorting Cultivation

There are five points: the excellence of the vision; the excellence of eliminating offenses; the excellence of one’s own person; the excellence of one’s companions; and the excellence of the resulting recompense.

First, the excellence of the vision

The sutra states: “One who practices this samadhi will directly behold Amitayus Buddha and the two bodhisattvas.”

Explanation: The Chapter on Mahasthamaprapta’s Perfect Penetration states: “If sentient beings recollect the Buddha and are mindful of the Buddha, they will certainly behold the Buddha in the present or in the future.”

Second, the excellence of eliminating offenses

The sutra states: “If any good man or good woman merely hears the name of the Buddha and the names of the two bodhisattvas, that person will eliminate offenses of birth and death accumulated throughout innumerable kalpas. How much more so if that person recollects them!”

Explanation: Hearing is presented in order to draw a comparison with recollection. From this, the excellent merit of recollection may be understood.

Third, the excellence of one’s own person

The sutra states: “If anyone is mindful of the Buddha, you should know that this person is a person born through transformation within a pundarika flower.”

Explanation: Pundarika is translated in China as “white lotus.” It has two characteristics: 1/ it is an extraordinary marvel in the human world; 2/ its nature is pure and undefiled. Therefore, this flower is used as a simile.

Fourth, the excellence of one’s companions

The sutra states: “Avalokitesvara Bodhisattva and Mahasthamaprapta Bodhisattva are this person’s excellent companions.”

Explanation: When bodhisattvas in the position of a Buddha’s successor become one’s companions, one should not disparage oneself.

Fifth, the excellence of the resulting recompense

The sutra states: “This person will sit in the bodhimanda and be born into the family of the Buddhas.”

Explanation: To sit in the bodhimanda means to attain Buddhahood. The place where awakening is attained is called the bodhimanda. All Buddhas sit cross-legged beneath the bodhi tree, eradicate the outflows, vanquish demonic hindrances, and attain the Way. The Dharma-body is of one essence, and all Buddhas realize it equally; therefore, it is called the family of the Buddhas. The Chapter on Mahasthamaprapta’s Perfect Penetration in the Surangama Sutra calls this “not far from the Buddha.” The Amitabha Sutra, the shorter version, states that “all attain non-retrogression from anuttara-samyak-sambodhi.” These statements all convey the same meaning.

C.I.3. The Admonition to Remember, Accept, and Preserve It

The sutra states: “The Buddha told Ananda: ‘You should carefully accept and preserve these words. To accept and preserve these words is precisely to accept and preserve the name of Amitayus Buddha.’”

Explanation: The intended meaning is that the merit of accepting and preserving the Buddha’s name is exceedingly great, and the same is true of accepting and preserving the sutra.

C.I.4. The Assembly Rejoices After Hearing the Teaching

The sutra states: “When the Buddha spoke these words, Maudgalyayana, Ananda, Vaidehi, and the others heard them and were all filled with joy.”

Explanation: Their joy arose from attaining three things: 1/ what they had never heard before, they were now able to hear; 2/ they would attain birth in the pure land; 3/ they could continue to reveal and teach this Dharma, benefiting sentient beings without end. Because all these meanings were present, their hearts were filled with great joy.

C.II. CIRCULATION THROUGH REPEATED EXPOSITION AT MOUNT GRDHRAKUTA

There are three points: the Buddha’s return to his dwelling place; Ananda’s recounting of the teaching; and the assembly’s homage and departure after hearing it.

C.II.1. The Buddha Returns to His Dwelling Place

The sutra states: “At that time, the Blessed One walked through empty space and returned to Mount Grdhrakuta.”

Explanation: Judging from the length of time the Buddha spent expounding the sutra in the royal palace, it may have been that the assembly did not disperse but waited for the Buddha to return, or that they gathered once again. Neither possibility can be determined with certainty.

C.II.2. Ananda Recounts the Teaching

The sutra states: “At that time, Venerable Ananda recounted the foregoing events for the entire assembly to hear.”

Explanation: The intent was to entrust the assembly with remembering, accepting, and preserving the teaching.

C.II.3. The Assembly Pays Homage and Departs After Hearing the Teaching

The sutra states: “Innumerable devas, dragons, and yakshas, having heard what the Buddha taught, were all filled with great joy. They bowed their heads at the Buddha’s feet and withdrew.”

Explanation: In the preceding passages, whenever the sutra enumerates the assembly, it omits the devas and dragons for the sake of brevity. Ananda personally heard the Buddha’s teaching and later transmitted it on the Buddha’s behalf; therefore, it is said, “Having heard what the Buddha taught.”

END OF THE LOWER FASCICLE

Notes:

^[63] Celestial Jeweled Banner: a kind of musical instrument in the heavenly realm, resembling a ceremonial banner. According to the Sutra on Maitreya’s Ascent, in the Tushita Heaven palace there are five great ministers. The first, named Jeweled Banner, has the power to pour forth the seven treasures and scatter them throughout the palace walls. Each precious jewel then transforms into a musical instrument suspended in the air; although no one plays them, these instruments sound of themselves. (Huệ Quang Encyclopedia of Buddhism, vol. I, p. 361).

^[64] Shakra-bhilagna jewel (S: akrbhi lagna-maṇi-ratna. Also called the Shakra-bhilagna mani jewel, the supreme Shakra-bhilagna mani jewel, or the Bhilagna mani jewel): a kind of jewel worn around the neck of Lord Shakra that constantly emits light. Shakra-bhilagna is generally translated as “borne by Shakra,” meaning “belonging to Lord Shakra”; it is also translated as “Able to Surpass” or “Free from Defilement.” Mani is a general term for precious jewels.

The sutras also regard it as an adornment of Buddhas and bodhisattvas. The upper fascicle of the Great Vaipulya Jeweled Casket Sutra states: “The bhilagna mani jewel around Lord Shakra’s neck illuminates the entire Heaven of the Thirty-Three. This pure jewel is an analogy for the wisdom-nature of a bodhisattva, which has the power to reveal all things.” The Chapter on Comparing Patience in fascicle 5 of the Great Dharma Torch Dharani Sutra states: “At the summit of Mount Sumeru are three kinds of treasures: the Majestic Splendor jewel, the Shakra-bhilagna mani jewel, and the Essence jewel.

Of these, the Shakra-bhilagna mani jewel is the color of pure gold. Born from roots of virtue, its natural radiance surpasses the Trayastrimsha Heaven, the Yama Heaven, the Tushita Heaven, and the summit of Mount Sumeru, reaching even to the palace of Brahma. When a bodhisattva is born from Jambudvipa into the Tushita Heaven, through the power of roots of virtue this treasure spontaneously appears within a casket, and all demonic hindrances naturally perish.” (Huệ Quang Encyclopedia of Buddhism, vol.

VI, p. 5443).

^[65] Kimshuka jewel: also called the Kimsuka jewel or Kimsuka gem (S. Kiṃśuka), a precious stone of a beautiful red color like the blossom of the kimshuka tree. According to Master Kuiji’s Commentary on the Sutra of Maitreya’s Ascent (Wan Xu Zang, vol. 35, p. 393, lower register): “The kimshuka resembles a red vaidurya jewel in shape.” Vaidurya comes in many colors, but red is the most beautiful. (Huệ Quang Encyclopedia of Buddhism, vol. I, p. 881).

^[66] One-pointed mind, the Ten Powers, and the Four Fearlessnesses:

– One-pointed mind: the mind concentrates upon a particular object without giving rise to deluded thoughts. A one-pointed mind possesses three aspects of pure faith: utmost sincerity, joyful faith, and the aspiration to be born in the Land of Ultimate Bliss. Thus, the one-pointed mind encompasses three meanings: the mind of utmost sincerity, the profound mind, and the mind that dedicates merit and gives rise to vows. (Huệ Quang Encyclopedia of Buddhism, vol. IV, p. 3227).

– The Ten Powers: the ten powers of wisdom of the Tathagata, namely:

1/. The power of wisdom concerning what is possible and what is impossible: “what is possible” means conformity with principle. The Tathagata knows with certainty all causes, conditions, and their fruits and retributions. If wholesome karma is created, he knows that a pleasant result will certainly be received; this is called knowing what is possible.

2/. The power of wisdom concerning the maturation of karma: the Tathagata clearly knows the karmic conditions, fruits and retributions, and places of birth of all sentient beings throughout the three periods of past, future, and present.

3/. The power of wisdom concerning meditative absorptions, liberations, and samadhis: the Tathagata has sovereign mastery, free from obstruction, with respect to all meditative concentrations, and knows universally and in accordance with reality their sequence and relative profundity.

4/. The power of wisdom concerning higher and lower faculties: the Tathagata knows in accordance with reality whether the faculties and dispositions of sentient beings are superior or inferior, and whether the fruits they attain are great or small.

5/. The power of wisdom concerning manifold inclinations: the Tathagata knows in accordance with reality all the various desires and inclinations of sentient beings and their distinctions as wholesome or unwholesome.

6/. The power of wisdom concerning manifold realms: the Tathagata knows in accordance with reality all the different dhatu divisions of sentient beings in the world.

7/. The power of wisdom concerning the courses leading everywhere: the Tathagata knows in accordance with reality that the destinations of conditioned practices are the six realms, while the destination of unconditioned practices is nirvana.

8/. The power of wisdom arising from the recollection of former abodes: the Tathagata knows in accordance with reality all former lives, from one lifetime to hundreds of thousands and myriads of lifetimes, and from one kalpa to hundreds of thousands and myriads of kalpas—dying there and being born here, names, food and drink, suffering and happiness, and length of life.

9/. The power of wisdom concerning birth and death: with the divine eye, the Tathagata knows in accordance with reality the times of sentient beings’ births and deaths, their future births in wholesome or unwholesome realms, and even the wholesome and unwholesome karmic conditions that result in such circumstances as beauty or ugliness, wealth or poverty, and so forth.

10/. The power of wisdom concerning the exhaustion of the outflows: the Tathagata has completely severed all residual habitual tendencies, so that they will never arise again; he knows this universally and in accordance with reality. (Huệ Quang Encyclopedia of Buddhism, vol. III, p. 5256).

– The Four Fearlessnesses: the four kinds of confidence, fearlessness, courage, and security possessed by all Buddhas, namely:

1/. Fearlessness in manifestly attaining perfect enlightenment regarding all dharmas: having awakened to and understood all dharmas, the Buddha abides in right view, cannot be subdued by anything, and possesses fearless confidence.

2/. Fearlessness in the wisdom that all outflows have been exhausted: having eradicated all afflictions, the Buddha has no fear of any external obstacle or adversity.

3/. Fearlessness in definitively declaring the obstructive dharmas without error: the Buddha extensively explains the dharmas that obstruct spiritual practice and is, at the same time, unafraid of any challenge whatsoever.

4/. Fearlessness concerning the path of emancipation that fully accords with suchness for the sake of realization: the Buddha expounds the supramundane path without fear of anything whatsoever.

^[67] The communion of stimulus and response on the path: the mutual communion and responsiveness between the Buddha and sentient beings. When the spiritual conditions of sentient beings have matured, they evoke a response from the Buddhas; thus, the “stimulus” of sentient beings and the “response” of the Buddha interweave. Moreover, since the faculties and dispositions of sentient beings number in the hundreds of thousands, the skillful manifestations of the Buddhas are likewise immeasurable.

According to the upper fascicle of volume 6 of the Profound Meaning of the Lotus Sutra, the communion of stimulus and response between sentient beings and the Buddha occurs in four cases:

1) Hidden stimulus and hidden response: sentient beings diligently cultivated the three kinds of karma in past lives. Although in the present life they have not yet cultivated bodily and verbal karma and therefore do not perceive a miraculous response, through the roots of virtue from former lives—the hidden stimulus—they secretly receive the benefit of the Dharma-body—the hidden response.

2) Hidden stimulus and manifest response: sentient beings cultivated roots of virtue in the past, and their spiritual conditions have already matured unseen. They encounter the Buddha, hear the Dharma, and receive benefit in the present.

3) Manifest stimulus and manifest response: sentient beings in the present life diligently cultivate the three kinds of karma of body, speech, and mind, thereby eliciting benefit.

4) Manifest stimulus and hidden response: sentient beings diligently practice throughout a single lifetime and accumulate many wholesome deeds. Although they do not clearly understand the responsive spiritual conditions, they nevertheless secretly receive benefit.

In addition, the Profound Meaning of the Lotus Sutra establishes another thirty-six cases to elaborate the meaning of the communion of stimulus and response on the path, and finally analyzes these distinctions in detail on the basis of the ten Dharma realms. In summary, the “stimulus” of sentient beings and the “response” of the Buddhas comprise as many as 64,800 cases. (Huệ Quang Encyclopedia of Buddhism, vol. I, p. 657).

^[68] Great compassion of shared substance: contemplating sentient beings and oneself as being of one substance, one gives rise to impartial compassion in order to relieve suffering and bestow happiness.

Bodhisattvas from the First Bhumi onward regard the suffering of sentient beings as their own suffering and give rise to boundless compassion. Volume 16 of the northern recension of the Mahaparinirvana Sutra states: “When parents see their child afflicted by illness, anguish arises in their hearts; they feel compassion, anxiety, and sorrow at every second and every moment. Bodhisattva-mahasattvas are likewise: when they see sentient beings bound by afflictions, they grieve and worry as a mother cherishes her newborn child, to the point that blood issues from every pore.” (TĐPH Huệ Quang, vol. II, p. 1598).

^[69] Although responding according to conditions and answering according to beings, taking on forms as appropriate: following the causes and conditions in teaching and transforming sentient beings. That is, Buddhas and bodhisattvas respond in accordance with differing conditions, such as circumstances and capacities. Therefore, Buddhas adapt to the capacities of sentient beings and manifest all manner of forms to teach and transform them. Volume 2 of the Golden Light Sutra states: “The Buddha’s true Dharma-body is like empty space; responding to beings, it manifests forms, like the moon reflected in water.” (TĐPH Huệ Quang, vol. V, p. 4667; vol. VII, p. 5926).

^[70] The thing in itself (the thing in itself is precisely it): right there is the fundamental essence itself. Thus, the essence of waves is water; the essence of afflictions is bodhi; the essence of birth and death is nirvana. (TĐPH Huệ Quang, vol. II, p. 1630).

^[71] Ten powers: the ten powers of a bodhisattva, namely, the ten functions of a bodhisattva at the ninth stage of the Ten Dedications of Merit, the Dedication of Unbound and Unattached Liberation. They are: the power of the profound mind (the power of the straightforward mind); the power of the increasingly supreme profound mind; the power of skillful means; the power of wisdom; the power of vows; the power of practice; the power of the vehicle; the power of miraculous transformation; the power of bodhi; and the power of turning the Dharma wheel. (TĐPH Huệ Quang, vol. VI, p. 5256).

^[72] The assembly of responsive influences (the responsive-influence assembly): bodhisattvas who, in order to assist the Tathagata in teaching and transforming beings, conceal the consummate fruit they have attained and manifest only among the sacred assembly to hear the Dharma are called the Assembly of Responsive Influences. Thus, it may be said that Shakyamuni, the Dharma King, is like a form or a sound, while the bodhisattvas are like shadows or echoes.

The lower part of volume 2 of The Annotations on the Words and Phrases of the Lotus Sutra states: “The Buddhas and Dharma-body bodhisattvas of old concealed their supreme attainment and assisted the Dharma King”; like the stars surrounding the moon, although they do nothing, they nevertheless exert a great influence, and hence are called the Assembly of Responsive Influences. (TĐPH Huệ Quang, vol. I, p. 125).

^[73] Purple gold (purple-polished yellow gold): pure gold, the finest and most precious kind of gold, identical to Jambunada gold in India. (TĐPH Huệ Quang, vol. V, p. 4920).

^[74] The five assemblies of renunciants: bhikshus, bhikshunis, shikshamana nuns, shramaneras, and shramanerikas.

^[75] Pure conduct: pure observance of the precepts. The Introductory Chapter of the Lotus Sutra states: “They diligently preserve the pure precepts as they would guard a precious pearl.”

^[76] The seven categories (seven groups): 1/ Parajika; 2/ Sanghavasesha; 3/ Sthulatyaya; 4/ Payattika; 5/ Pratideshaniya; 6/ Dushkrita; 7/ Wrong speech.

^[77] The original text contains no explanation of the section on Radiance.

^[78] The afflictions of the five abiding grounds (the afflictions of the five abiding bases): five afflictions: 1/ The abiding ground of views present everywhere; 2/ The abiding ground of attachment to desire; 3/ The abiding ground of attachment to form; 4/ The abiding ground of attachment to existence; 5/ The abiding ground of ignorance. Because these five delusions are the basis and abiding place of all afflictions and are capable of producing afflictions, they are called abiding grounds. (TĐPH Huệ Quang, vol. III, p. 3042)

^[79] The two kinds of birth and death: sectional birth and death and transformational birth and death.

^[80] Brahma sound (also called the voice of Brahma): the wondrous, pure voice of Buddhas and bodhisattvas, one of the Buddha’s thirty-two noble marks. According to volume 4 of the Mahaprajnaparamita Shastra, the Buddha’s Brahma sound has five powers: 1/ It resounds like a peal of thunder; 2/ It is clear and carries far, causing joy to arise in the minds of those who hear it; 3/ It causes reverence and affection to arise in people’s minds; 4/ It is easy to understand; 5/ Those who hear it never weary of it. (TĐPH Huệ Quang, vol. IV, p. 3464).

^[81] The assembly for whom the teaching was appropriate: Lady Vaidehi and five hundred maidservants together heard the Buddha expound the realm of Amitabha Buddha. This was a great provisional skillful means manifested by Buddhas and bodhisattvas to liberate sentient beings.

^[82] Pure karma: pure karmic conduct. This refers to the three principal causes of pure karma—worldly merit, the merit of the precepts, and the merit of practice—which are also the three causes for rebirth in the Pure Land:

1. Filially care for one’s parents, respectfully serve one’s teachers and elders, maintain a compassionate heart and refrain from killing, and cultivate the ten wholesome karmic deeds;

2. Receive and uphold the Three Refuges, fully observe all the precepts, and do not transgress proper deportment;

3. Give rise to the mind of bodhi, deeply believe in cause and effect, read and recite the Mahayana scriptures, and encourage practitioners to advance. (TĐPH Huệ Quang, vol. V, p. 4514).

^[83] Commentary on the Meaning: this very work, the Commentary on the Meaning of the Sutra on the Contemplation of the Buddha of Infinite Life.

^[84] Lingzhi: the name by which Master Yuanzhao was commonly known. Because he served as abbot of Lingzhi Monastery in Hangzhou for thirty years, people honored him with the title Venerable Lingzhi. (TĐPH Huệ Quang, vol. III, p. 2452).

^[85] Ordinary beings fully bound (the assembly of ordinary beings fully bound): they have not yet completely eliminated the delusions of views and the delusions of thought. “Bondage” is another name for afflictions, because afflictions have the power to bind sentient beings and cause them to fall into the suffering realms of samsara.

In terms of stages of practice, “ordinary beings fully bound” refers to those at the stages of the Three Worthies and the Four Wholesome Roots, from the Path of Seeing downward, extending to all ordinary beings who have not yet eliminated delusion. (TĐPH Huệ Quang, vol. I, p. 779).

^[86] Textual outline: dividing the scripture into chapters, passages, sections, headings, and so forth, to facilitate explanation.