Mahāyāna — Northern Canon · Linh Sơn Vietnamese Mahāyāna Canon

阿彌陀經疏鈔

Chinese title:阿彌陀經疏鈔

📖31,431 words · ~126 min read

Interpreted by Inti AI (English)

🪷 AI interpretation

Recorded by the śramaṇa Zhuhong ⁽⁵⁾ of Yunqi Monastery ⁽⁴⁾, in the ancient land of Hangzhou ⁽³⁾.

This sutra is explained by means of a Commentary and Subcommentary, with the main text divided into three major parts:

A. General Preface to the Great Meaning (a general exposition encompassing the great meaning of the sutra).

B. Opening the Sections and Explaining the Text (opening each passage and explaining it word by word).

C. Concluding Explanation of the Meaning of the Rebirth Dharani (a concluding explanation of the essential meaning of the Rebirth Dharani).

This arrangement accords with the three customary divisions of sutras: GENERAL PREFACE, MAIN TEACHING, and CIRCULATION. It also accords precisely with the three kinds of Pure Land karma: 1. Faith. 2. Practice. 3. Vow ⁽⁶⁾.

A. GENERAL PREFACE TO THE GREAT MEANING

(divided into five parts)

1. Clarifying the Nature (clearly explaining the self-nature).

2. Praising the Sutra (praising this sutra).

3. Lamenting the Times (reflecting with concern upon the capacities of the age).

4. Stating the Intention (revealing my intention in explaining the sutra).

5. Requesting Empowerment (seeking the Buddha’s aid and empowerment).

1. CLARIFYING THE NATURE

Main Text: The fundamental essence of the self-nature is numinous, luminous, utterly open, thoroughly penetrating, limpid, quiescent, constant, and everlasting. It is neither turbid nor pure; it neither departs nor arrives. How great is its true essence, inconceivable and beyond discussion! Is it not our self-nature alone that is thus?

Commentary: The section that comprehensively reveals the meaning of the sutra is divided in its main text into five parts, beginning with “Clarifying the Nature” and ending with the fifth, “Requesting Empowerment.”

We shall first discuss “Clarifying the Nature.” This is because this sutra wholly illuminates the self-nature, while the principles explained in all the other sutras likewise never depart from the self-nature. Therefore, the self-nature is taken as the central point.

“Numinous” refers to the nature of numinous awareness. “Luminous” refers to lucid wisdom. Although the sun and moon possess light, they cannot be called numinous, because they are insentient. The fundamental nature alone is supremely luminous, wondrous, and unfathomable. Nothing can be compared with the ultimate extent of this luminosity; hence it is called “numinous” and “luminous,” meaning that it is both wondrously aware and luminously knowing.

“Penetrating” means pervading without obstruction. “Utterly open” denotes the utmost degree of penetration. Although the sun and moon shine everywhere, they cannot illuminate beneath an overturned basin. Thus, they penetrate, but their penetration is not complete, because they are still obstructed. This numinous and luminous nature, however, illuminates throughout heaven and earth and penetrates gold and stone; throughout the four directions, above and below, it encounters no obstruction whatsoever. Because the fundamental nature is luminous and thoroughly penetrating, there is nowhere it does not reach, as with the supernormal powers of the divine eye and the knowledge of others’ minds.

This penetration is not called penetration merely in contrast to obstruction; hence it is termed “utterly open and thoroughly penetrating.”

“Limpid” means undefiled. “Quiescent” means unmoving. Although the great earth is “quiescent,” it cannot be called “limpid,” for it is still stained by the blood of warfare and subject to collapsing mountains and trembling ground. The fundamental nature alone is utterly quiescent, clear, and pure, because it contains no sediment or impurity.

Nothing can be compared with the ultimate extent of this quiescence; hence it is called “limpid and quiescent.”

“Everlasting” means enduring perpetually. “Constant” denotes the utmost degree of everlasting duration. Although the great earth is firm and enduring, it cannot escape the kalpa of destruction ⁽⁷⁾. Thus, it endures, but not truly forever, because after reaching its end it begins anew. This limpid and quiescent nature, however, extends backward through beginningless time and forward without end; throughout the past and present it has never changed. Because it abides forever and is never inconstant, it is not called lasting merely in contrast to the temporary; hence it is termed “constant and everlasting.”

“Neither turbid” means that, when spoken of as existent, its nature does not admit even a single mote of dust. “Nor pure” means that, when spoken of as empty, its nature does not discard a single phenomenon or dharma.

It does not “depart”: when released, no one knows where it goes. It does not “arrive”: when welcomed back, no one knows whence it comes.

This means that the numinous, luminous, limpid, and quiescent nature cannot be sought by means of purity or turbidity, arrival or departure. Purity, turbidity, arrival, and departure here also encompass good and evil, sacred and ordinary, existence and nonexistence, birth and cessation, increase and decrease, identity and difference, and so forth.

The two phrases beginning with “How great is its true essence” constitute words of praise. The word “great” is a name established directly with reference to the essence itself and contains two meanings: universality and permanence. Horizontally, the nature fills the ten directions and is therefore “great”; vertically, it exhausts the three periods of time and is therefore “great.” Moreover, no other dharma can be compared with it. It is not called great merely in contrast to the small.

“True” means not false. The three realms are all deceptive and unreal; only this self-nature is true and real. It is not like an illusory display or a phenomenon subject to extinction, for nothing whatsoever can destroy it. It is therefore called “true,” namely, immutable True Suchness.

“Essence” means that all the myriad dharmas ultimately do not extend beyond the essence of the one mind. This essence encompasses both characteristics and function. Taken together, it is called the “true essence.” The statement “inconceivable and beyond discussion” means that, as explained above, it is luminous yet quiescent, and quiescent yet luminous. Purity and turbidity do not appear; how could arrival and departure exist? Thus, the paths of mental conception and verbal expression are severed, and it can no longer be conceived or discussed.

To say that it is “inconceivable” means that the Dharma-nature has no characteristic that can be conceived. Therefore, as soon as one engages in thought, confusion and distraction arise. As a sutra says, “The very moment you give rise to a thought, the defilements arise first.” This is indeed so. It is also said that the Dharma-nature originally possesses no characteristic of conceptual thought; even if one thinks about it, the effort is futile. A sutra says, “This Dharma cannot be known through conceptualization, measurement, or discrimination.” Therefore, it is said: when the mind seeks to take it as an object, deliberation is already lost; that is, it cannot be apprehended through imagination.

The phrase “beyond discussion” means that, because the principle is perfect while words are partial, once words are uttered, the principle is lost. Thus, a sutra says, “Whatever is expressed in speech becomes mere frivolous discourse” ⁽⁸⁾. Furthermore, because the principle is perfectly interfused while words are fragmentary and cannot exhaust it, a sutra says, “Even if every single body possessed immeasurable mouths, and every single mouth uttered immeasurable words, and even if one possessed the eloquence of the goddess Sudatta ⁽⁹⁾ and spoke until the end of the kalpa, ultimately one still could not exhaust it.” This is indeed so. Therefore, it is said: when the mouth seeks to discuss it, words are already lost.

Moreover, the original title of the sutra is “Inconceivable and Beyond Discussion,” and so these four words are used to sum up the praise expressed in the preceding text. They constitute the supreme designation for the ultimate principle.

The final sentence is the conclusion. It means: What could that which is thus inconceivable and beyond discussion indicate? Only the self-nature is worthy of this description.

The term “nature” has two applications: 1. When it encompasses the insentient, it is called Dharma-nature ⁽¹⁰⁾. 2. When it refers specifically to sentient beings, it is called Buddha-nature. Here, “self-nature” refers specifically to Buddha-nature. The word “self” is applied to “nature” because this dharma is naturally so and does not come into existence through fabrication; and because it is inherently possessed by us and does not belong to another.

Yet this self-nature originally has many names. It is also called the “Original Mind,” the “Original Awakening,” “True Wisdom,” “True Consciousness,” and “True Suchness”; its names are inexhaustible. In summary, it is precisely the mind of numinous knowing and numinous awareness with which every person is inherently endowed. What is here said to be inconceivable and beyond discussion is nothing other than the one mind; there is no other thing. This inconceivable essence is identical with the one mind.

According to this sutra, the first phrase is “Infinite Light,” because it is utterly clear and unobstructed. The second phrase is “Infinite Life,” because it abides eternally without change. The third and fourth phrases indicate the spiritual mind that transcends all dualities. Light and Life harmonize with one another, for all merits and virtues are infinite. The fifth phrase summarizes the praise. It corresponds to what Shakyamuni Buddha says in the sutra: “As I now praise the inconceivable merits and virtues of Amitabha Buddha.” The final phrase profoundly reveals the self-nature. This means that the entire being of Amitabha Buddha is precisely the self-nature of each person.

Furthermore, the first phrase speaks of the luminous essence that illuminates everywhere; this is the “Greatness of Function.” The second phrase speaks of stillness that pervades everywhere; this is the “Greatness of Attributes.” The third and fourth phrases cut off both extremes because they are absolute; this is the “Greatness of Essence.” The fifth phrase summarizes the praise, corresponding precisely to the saying: the three are identical with the one; both disappear and both remain; words cannot describe it and thought cannot fathom it; it cannot be conceived or discussed. The final phrase likewise concludes by returning to the self-nature.

Again, the first phrase speaks of “illumination,” which is the virtue of Liberation. The second phrase speaks of “stillness,” which is the virtue of Prajnaparamita. The third and fourth phrases speak of “stillness and illumination being nondual,” which is the virtue of the Dharma-body. ⁽¹¹⁾ The fifth phrase summarizes the praise, and the final phrase concludes according to the preceding pattern; this should be understood accordingly.

Again, if these are correlated with the four Dharma realms, then purity, turbidity, advancing, and retreating constitute the “Dharma realm of phenomena”; spiritual luminosity and profound stillness constitute the “Dharma realm of principle.” Spiritual luminosity and profound stillness are unchanging—the self-nature does not change—yet accord with conditions through the eight consciousnesses. Purity, turbidity, advancing, and retreating, though according with conditions through the eight consciousnesses, remain unchanging—the self-nature does not change.

This is the “Dharma realm in which principle and phenomena are unobstructed.” The inconceivable is the “Dharma realm in which phenomena and phenomena are unobstructed.” ⁽¹²⁾ Since this sutra contains aspects belonging to the Perfect Teaching, it also contains some measure of the mutual non-obstruction of phenomena. The final mention of the “self-nature” likewise gathers the four Dharma realms and concludes them in the single “one mind of principle.”

2. PRAISE OF THE SUTRA (divided into two parts)

1. General praise: Praise of the entire sutra as a whole.

2. Particular praise: Particular praise of the practice of upholding the Name.

GENERAL PRAISE

Main Text: Allowing turbidity to settle into clarity, turning one’s back around to face forward, transcending three asamkhyeya kalpas within a single thought, and equaling the sages through a few words—supremely wondrous is this marvelous function… which is itself inconceivable. Only the Amitabha Sutra spoken here by Shakyamuni Buddha possesses it.

Commentary: As stated above, “the essence of spiritual luminosity and profound stillness” is originally devoid of purity and turbidity, front and back. It is ultimately equal and is solely the “one mind.”

Now, speaking in terms of the gate of arising and ceasing: Because people’s cognition does not accord with the “nature of true knowing,” which remains the one suchness, and because that nature makes no discriminations, the mind in its non-awakening gives rise to deluded attachments. It is then obscured by ignorance, abandoning its root—the nature of true suchness—and drifting along with its branches—the mind of arising and ceasing. Because the True Essence is disturbed, this is called “turbidity.” It is like allowing mud and sand to settle so that the water becomes clear again; this is called “clarity.” It means transforming this Saha world of the five turbidities into the Pure Land, the Realm of Pure Peace.

Dragged along by ignorance, abandoning the nature of awakening, and following delusive sense-objects, one turns away and becomes distant from the true essence; this is called “turning one’s back.” Now one turns away from the path of departure and returns home; this is called “facing toward.” It means turning one’s back upon the Saha world and facing the Land of Ultimate Bliss.

However, this is spoken only from the perspective of the period in which sentient beings pass from delusion to awakening, so there appear to be such events as allowing turbidity to settle into clarity and turning one’s back around to face forward. In truth, within the “self-nature” there is neither attainment nor loss, neither increase nor decrease. Thus, whether the water is turbid or clear, its nature does not change; whether suddenly behind or suddenly before, the person does not have two bodies. Hence the saying: “Cultivation and realization are not nonexistent; nevertheless, when defiled, it cannot be realized.”

The three asamkhyeyas are three great asamkhyeya kalpas. The term “asamkhyeya” will be explained later in the text. The “three asamkhyeyas” are:

A) According to the history of Shakyamuni Buddha’s attainment of the Way, from the ancient Shakyamuni Buddha to Shikhin Buddha, seventy-five thousand Buddhas passed;

B) From Shikhin Buddha to Dipankara Buddha, seventy-six thousand Buddhas passed;

C) From Dipankara Buddha to Vipashyin Buddha, seventy-seven thousand Buddhas passed. Hence these are called the three asamkhyeyas.

Only after fully passing through increasingly distant and lengthy kalpas while practicing the bodhisattva path does one transcend birth and death. Yet now, without going beyond a single thought, one swiftly escapes the path of birth and death. What is this single thought? It is precisely our mind that is capable of recollection, here recollecting Amitabha Buddha.

The word “sages” refers to Buddhas and bodhisattvas. Looking upward from the station of an ordinary being to the rank of the sages, the distance is exceedingly great. Yet now, without going beyond a few words, one advances directly to the rank of a “sage who does not regress.” These few words are precisely the words that are recollected: the Name of Amitabha Buddha.

Supreme indeed!… These two sentences are words of praise. The word “supreme” means “ultimate,” indicating such ultimate greatness that nothing can surpass it.

The word “wondrous” refers to the meaning of the preceding four phrases, collectively called the “Wondrous Meaning.”

“Function” means “functional power.” It is said that the defiled mind is difficult to cleanse, being as turbid as the Yellow River; deluded thoughts are difficult to restrain, galloping like a wild horse. Because beings have passed through countless kalpas, as innumerable as the sands of the Ganges, ceaselessly revolving in samsara, even if they read all the texts of the three baskets and twelve divisions of the scriptures, the path to awakening remains ever more distant.

Now this teaching can cause turbidity to become clear, turn one’s back around to face forward, swiftly transcend in a single thought, and attain realization through only a few words. Such marvelous functional power—how could it be conceived or discussed? Function arises from essence and attributes; therefore, although only marvelous function is mentioned, all three are included.

The final phrase concludes by returning to the self-nature. It means: With which sutra can such marvelous function be compared? Only this Amitabha Sutra spoken by Shakyamuni Buddha is fully worthy of comparison.

Someone may ask: Leaving aside the sutras of the Lesser Vehicle, the Mahayana sutras alone are piled as high as mountains. Why is the marvelous function of this sutra praised exclusively?

Answer: Although the Sutra Pitaka fully contains this meaning, no other sutra presents it as clearly and simply as this one. Therefore, when discussed in accord with the nature and stated directly, how could those sutras not belong to the Perfect and Sudden Teaching? ⁽¹⁴⁾ Yet as for “allowing turbidity to settle… turning one’s back around…,” the Perfect and Sudden teachings have not disclosed this skillful means. As for other Dharma-gates, some are too extensive and somewhat difficult to maintain, while others are too profound and difficult to fathom.

Now, merely through the few words of recollecting the Buddha’s Name, one immediately realizes and enters the one mind; having attained rebirth, one advances directly toward Buddhahood. Thus, within this very skillful means, it becomes the Perfect and Sudden Dharma. If such miraculous efficacy and supreme power are not ascribed to this sutra, to which sutra should they be ascribed?

Furthermore, the preceding passage concerns the “virtue of the nature,” while this passage concerns the “virtue of cultivation.” The preceding passage concerns the inherent purity of the “self-nature,” while this passage concerns the purity attained through “freedom from defilement.” This extends even to the purity of the nature, the exhaustion of obstructions, and so forth, which merge into one without duality, as will be explained later.

PARTICULAR PRAISE (divided into four parts)

1. First, stating the reason the sutra was taught: First indicating the reason for teaching the sutra.

2. A comprehensive discussion of the merits and virtues of the Pure Land: A general discussion of the merits and virtues of the Pure Land.

3. Particularly showing that upholding the Name is essential: Showing that upholding the Name alone is supreme.

4. Extensively revealing the scope of those benefited by upholding the Name: Clarifying that the benefit derived from upholding the Name is extremely broad.

FIRST, STATING THE REASON THE SUTRA WAS TAUGHT

Main Text: Therefore, our World-Honored One first taught the Three Vehicles and afterward gathered them into the One Reality. Having already distributed an equal share of the precious wealth, he further bestowed a special and wondrous favor.

Commentary: Based on the preceding passage: This sutra fully possesses such inconceivable merits and virtues; therefore, the Buddha taught this sutra for that reason.

The word “first” means “temporarily.” That is, he temporarily taught expediently and had not yet taught the ultimate meaning.

The Three Vehicles are as follows: fundamentally, there are not three vehicles; provisionally, three are spoken of: the Śrāvaka Vehicle, the Pratyekabuddha Vehicle, and the Bodhisattva Vehicle.

“Common” is spoken of in contrast to “Temporary.” “True” is spoken of in contrast to “provisional.” This means that when our World-Honored One first attained Perfect Enlightenment, he expounded the Great Avataṃsaka Sutra. Yet the great teaching was difficult to accord with those of lesser capacity, so the Buddha, adapting himself to the capacities of sentient beings, taught the Dharma of the Three Vehicles. Only at the end did he bring the “provisional” back into the “True” and equally bestow the Great Vehicle Dharma upon all; hence it is said that he “distributed his precious wealth equally.” This is a general outline of the five periods of teaching ⁽¹⁵⁾ delivered by the Tathagata during the forty-nine years of his lifetime.

Yet among them he further presented the single Dharma-gate of Buddha-recollection: this Dharma-gate makes no distinction between those of great capacities and those of lesser faculties. Whoever recollects the Buddha will immediately attain rebirth. Nor must they wait until their faculties have matured before the provisional is brought back into the True; provided they attain rebirth, they immediately reach the Stage of Non-Retrogression.

It is like a person recommended directly for an official position without having to advance through the ranks by passing the qualifying examinations, or the heir of a hereditary official ⁽¹⁶⁾, who already possesses rank and is certain to become an official. Because this favor is bestowed from above in an extraordinary manner, it is called a special and wondrous favor. Moreover, this wondrous favor has two meanings:

1. The Dharma of Buddha-recollection is itself a wondrous favor.

2. The Dharma of recollecting the Buddha by upholding his Name is the wondrous favor within the wondrous favor.

GENERAL DISCUSSION OF THE MERITS OF THE PURE LAND

Main Text: The World-Honored One revealed the Forty-Eight Vows and taught the Sixteen Contemplations. Every vow returns to the Dharma of universal deliverance, and every contemplation emphasizes the wondrous principle of the mind.

Commentary: The preceding passage praises the extraordinary excellence of the Pure Land Dharma-gate. Here, in discussing the Pure Land Dharma-gate, the other sutras are first presented and then compared with this sutra, showing that this sutra is even more excellent. The statement that “the Forty-Eight Vows and the Sixteen Contemplations are fully recorded in the two sutras” means that, from the first vow to the final vow, every vow guides sentient beings so that they may all be born in the Pure Land.

From the first contemplation to the final contemplation, every contemplation is a contemplation of emptiness, provisional existence, and the Middle Way ⁽¹⁷⁾, through which the principle of the One Mind is fully realized. From this One Mind arise the great vows; relying upon the great vows, one attains Perfect Enlightenment; then, employing those Fundamental Vows, one returns to deliver sentient beings so that all may realize the principle of the One Mind.

Such is the meaning contained in the comparison of the two sutras—the Larger Sutra and the Contemplation Sutra—with respect to the Pure Land Dharma-gate.

UPHOLDING THE NAME IS ESPECIALLY REVEALED AS ESSENTIAL (divided into two sections)

1. Comparing and discussing the essential point.

2. Thoroughly clarifying the benefits.

COMPARING AND DISCUSSING THE ESSENTIAL POINT

Main Text: Furthermore, although the vow-gate is vast and great, what is most valuable is knowing what comes first; and with so profound and wondrous a contemplation practice, nothing is better than grasping its essential point. Knowing what comes first means single-mindedly seeking rebirth in that land. Grasping the essential point means diligently upholding the Name alone. For recollecting the Buddha’s Name already encompasses all virtues, while exclusively upholding the Name also gathers in the myriad wondrous practices.

Commentary: Comparing the Larger Sutra and the Contemplation Sutra discussed in the preceding passage, one sees that the practice of upholding the Name is exceedingly concise. “Vast and great” means that the Forty-Eight Vows encompass beings in hidden and manifest realms and include sages and ordinary beings alike. They are vast, expansive, far-reaching, and without boundary. To enter so boundless a Dharma-gate, one must surely have a point from which to begin; therefore, what is valuable is knowing what comes first. A traditional account says: “Only by knowing what comes first and what follows does one draw near to the Way.” ⁽¹⁸⁾

“Profound and wondrous” means that the contemplation-gate is divided into sixteen contemplations, and its practices are not uniform. Moreover, the wondrous contemplations are extremely subtle and difficult for beginners to fathom. If practiced carefully, one will certainly attain the wondrous principle; therefore, one must first grasp the essential point. Master Kezi said: “To grasp the essential point first and thereby accomplish vast undertakings is the excellent Way.” ⁽¹⁹⁾

What does “knowing what comes first” mean? It means knowing that one should be born in that land and draw near to and serve the Tathagata. With such a great vow, one may then have hope: provided one sees Amitābha Buddha, why worry that one will fail to awaken? Therefore, making the vow and seeking rebirth is said to be the foremost urgent task.

What does it mean to “grasp the essential point first”? Although there are sixteen contemplations, the single word “Buddha” is sufficient to encompass them all. Although the Buddha is supremely ultimate, the One Mind alone is precisely the Buddha.

Now, upon hearing the Buddha’s Name, one single-mindedly holds fast to it. This is truly most concise and easy, requiring no great expenditure of effort. Because the myriad dharmas are mind-only, once the mind has become pure, what could remain unaccomplished?

In a single kṣaṇa, one directs the mind in contemplation, and both the circumstantial and direct recompenses become perfectly clear. As soon as the thought of seeking rebirth arises, one immediately attains birth in that land. Thus, without cultivating the difficult contemplation practices, we nevertheless accomplish them.

Therefore, “recollecting the Buddha by upholding his Name” is the most essential point to grasp in cultivation.

Master Tianru said: “Because the heart of Śākyamuni Buddha is filled with the utmost compassion, he urged sentient beings to recollect directly the Name of Amitābha Buddha.”

“Recollecting the Name” means this: the Buddha possesses immeasurable merit and virtue, yet now merely recollecting the four-character Name “Amitābha Buddha” is sufficient to encompass them all. This is because Amitābha Buddha is the entire substance of the One Mind, and this mind encompasses all virtues: Permanence, Bliss, Self, Purity, Original Enlightenment, Initial Enlightenment ⁽²⁰⁾, True Suchness, Buddha-Nature, bodhi, nirvana, and even hundreds, thousands, and tens of thousands of names. All are contained within this one Name, Amitābha Buddha, which gathers and encompasses everything.

“Exclusively upholding” means this: sentient beings who study the Buddha’s teachings also have immeasurable methods of practice. Yet now this one practice of upholding the Name is sufficient to encompass them all completely. This is because upholding the Buddha’s Name is itself upholding the One Mind, and this mind encompasses the hundreds of practices, such as the Four Noble Truths and the Six Pāramitās, up to the eighty-four thousand Dharma-gates of practice, countless as the sands of the Ganges and particles of dust. The mind gathers them all; therefore, this is called “grasping the essential point.”

THOROUGHLY CLARIFYING THE BENEFITS (divided into three sections)

1. Accomplishment of the cause (accomplishing the cause of Buddha-recollection)

2. Realization of the fruit (realizing the fruit of Buddha-recollection)

3. General conclusion (concluding the excellent cause and fruit)

ACCOMPLISHMENT OF THE CAUSE

Main Text: When cultivation reaches this point, the myriad thoughts and reflections—all deluded thoughts—cease. Upon thorough examination, the cause of this is found to be the attainment of the One Mind Undisturbed.

Commentary: Before cultivating the Dharma of “Buddha-recollection,” each and every thought within consciousness follows after the defilements of worldly toil—that is, they are thoughts belonging to sentient beings. It is said that within a single kṣaṇa, nine hundred thoughts arise and cease; and within each thought there are four phases: arising, abiding, changing, and ceasing. When thus analyzed by number and category, they are as numerous as immeasurable and boundless numbers.

Even if one were to employ the eye of the “divine-eye penetration,” one still could not fully behold all these thoughts of worldly defilement! Therefore, they are called the “myriad thoughts and reflections.” Whenever the preceding one of these myriad thoughts and reflections ceases, the subsequent one arises; they suddenly depart and suddenly return. Though one may employ a hundred devices to eliminate them, ultimately they cannot be removed.

Yet now, through the power of upholding the Name, as soon as right mindfulness arises, all miscellaneous thoughts naturally disappear. It is like a lion emerging from its cave, causing all the other creatures to hide, or like sunlight shining upon the frost, causing the white snow throughout a thousand forests to vanish. This is called the cessation of the myriad deluded thoughts.

Therefore, Master Yongming said: “There are people who cultivate the contemplation of counting the breath ⁽²¹⁾, yet their deluded thoughts do not cease; when they cultivate recollection of the Buddha’s Name, their deluded thoughts immediately disappear.” Examining both practices, it is through this Dharma of Buddha-recollection that thoughts and reflections cease ever more completely, down to their very source and root; therefore, the text says, “upon thorough examination.” When the “One Mind Undisturbed” is attained, the cause for cultivating the “samādhi of Buddha-recollection” has been accomplished.

REALIZATION OF THE FRUIT

Main Text: Only then does one know that, without taking a step beyond the threshold, the jeweled pond is already blooming with lotuses of four colors; without leaving the courtyard gate, the golden ground and jeweled trees already stand in seven encircling rows. Where Amitabha Buddha expounds the Dharma, one is born by transformation when the lotus opens; precious birds and common birds echo one another’s calls, and thatched cottages and jeweled mansions share the same hue.

Commentary: Wherever one may be, when a practitioner of Buddha-recollection has attained one-pointedness without confusion, one then knows that everything—from the jeweled trees and lotus flowers to the entire circumstantial environment, each adorned with wondrous splendor—is not a realm outside the mind. This is precisely “when the mind is pure, the land is pure.” Why, then, must one wait until one’s ears hear the golden words before calling it Amitabha Buddha expounding the Dharma?

Must the imprint of the Saha world first be destroyed before the pattern of the Pure Land can be formed? If so, what superiority or inferiority could there be between precious birds and common birds, or between jeweled mansions and thatched cottages ⁽²²⁾? What could be pure, and what could be defiled?

Thus it is said: the realm of the Western Pure Land is directly before our eyes.

GENERAL CONCLUSION

Main Text: This is because, as to recollection, one recollects without it being a true act of recollection; and as to birth, one awakens to non-birth. For recollecting the Buddha’s name is precisely recollecting one’s own mind, while birth in that land is not separate from birth in this land. Although mind, Buddha, and sentient beings are spoken of as three, they remain identical in essence. Since neither the middle of the stream nor either bank is fixed in any particular place, it is said: the awakening of one’s own nature is Amitabha Buddha, and the purity of mind alone is the Pure Land.

Commentary: Continuing from the preceding passage, the principle by which such a good cause yields such a wondrous result lies chiefly in practicing the recollection of the Buddha through upholding his name until one reaches one-pointedness. When recollection reaches its utmost, it becomes non-recollection; only recollection that is non-recollection is true recollection. Moreover, the essence of recollection is originally empty; thus true recollection is without recollection. This is called true recollection.

The phrase “birth that is non-birth” means that, because one understands that the essence of birth does not exist, one is born without being born and is not born while being born. This is called using the mind of Buddha-recollection to realize and enter the patience regarding the non-arising of dharmas ⁽²³⁾. This is explained clearly later in the section “The Arising of the Teaching.” One should therefore know that recollecting the Buddha throughout the entire day is precisely recollecting the mind throughout the entire day. There is unmistakably rebirth, yet in silent stillness there is nothing that comes or goes.

As for the phrase “mind, Buddha, and sentient beings,” the sutra says: “Mind, Buddha, and sentient beings—these three are without distinction.” This is because the mind that recollects the Buddha is itself Amitabha Buddha, and Amitabha Buddha is the Buddha-nature of sentient beings. Since they share the single fundamental essence of Universal Perfect Awakening, the sentient beings within the minds of all Buddhas turn back and recollect the Buddhas within the minds of sentient beings. When deluded, one must seek awakening; yet once awakened, they remain identical. Therefore, they are said to be of one essence.

The phrase “the middle of the stream and the two banks” means that the Saha world is likened to this bank, while the Land of Ultimate Bliss is likened to the opposite bank. At first, one wearies of suffering and delights in happiness. Then the discriminating attachment to suffering and happiness disappears altogether.

Finally, one does not abide even in what is neither suffering nor happiness. Thus, one clings to neither bank, nor does one set one’s mind upon the middle. One’s own nature inherently possesses Amitabha Buddha, and mind alone inherently possesses the Pure Land; the meaning is likewise this.

Therefore, although Chan and Pure Land differ in their methods of cultivation, both return to the same place—nature—for neither departs from one’s own mind, and one’s own mind is itself Buddha and itself Chan.

Thus, those who cling to Chan and disparage the Pure Land are in fact disparaging their own original mind. They are also disparaging the Buddha and the very Chan Dharma they practice, yet they do not know it. They should reflect upon this themselves!

EXTENSIVE EXPLANATION OF THOSE EMBRACED BY THE PRACTICE OF UPHOLDING THE NAME

Main Text: Although this “one-pointedness in principle” pertains entirely to those of superior wisdom, it also extends to some degree to “phenomena and characteristics,” so as to accommodate those of dull faculties—those whose capacities are slow and whose understanding is dim.

Commentary: “One-pointedness in principle” and “one-pointedness in practice” will be clearly explained later. The present statement that “one’s own nature is Amitabha, and mind alone is the Pure Land” points directly to the “one-pointedness without confusion in principle” taught in this sutra. Those of superior wisdom can receive and practice it, but those of dull faculties are not yet capable of comprehending it.

Therefore, the “one-pointedness” spoken of here is not concerned exclusively with principle; it also encompasses practice. This is because anyone can accomplish “one-pointedness in practice.” Just as even ignorant men and women ⁽²⁴⁾, though unworthy, may nevertheless participate in it, understand it, and practice it, so this Dharma method of upholding the name and recollecting the Buddha is like the heavens that shelter all and the earth that bears all: throughout the vast creation, the universe, it excludes not a single being.

3. LAMENTING THE TIMES

1. General Lament (Lamenting attachment to this and rejection of that)

2. Particular Lament (Lamenting attachment either to principle or to practice)

3. Concluding Lament (Concluding the words of lamentation)

GENERAL LAMENT

Main Text: Regrettably, those who stubbornly preserve their foolish habits cling to practice and refuse to hear of principle, while those of perverse intelligence and petty cleverness cling to principle and discard practice. Those who cling to practice and remain deluded about principle are like small children reading the books of ancient sages; those who cling to principle and discard practice are like poor students who pick up a wealthy man’s property deed.

Commentary: The preceding passage states that, out of compassion, the Buddha delivers both the wise and the foolish. This passage states that sentient beings do not follow the Buddha’s intent. Thus, although his teaching is skillful, they do not learn skillfully. How lamentable!

“To preserve foolishness” means that one is already deluded and foolish, yet insists on holding fast to that foolishness and refuses to change. “Petty cleverness” means possessing a slight degree of understanding, but not genuine penetration. Practice arises in reliance upon principle, while principle becomes evident through practice. Practice and principle mutually support one another, so neither should be abandoned. To cling to one or the other is equally a base form of foolishness!

“Small children” is an analogy for those who are completely deluded and ignorant. Because children’s understanding has not yet opened, they know only how to read the words but do not comprehend their meaning. This is like being told to recollect the Buddha throughout the day without knowing what the Buddha one recollects truly is.

“Poor students” is an analogy for those who have only recently learned to read and understand a little. Long ago, a poor man walking along the road found a property deed. Seeing that it listed fields, gardens, houses, buildings, gold, silk, rice, grain, and the quantities of each, he was overjoyed and proudly declared himself immensely wealthy.

He did not realize that he was merely counting another person’s treasures as recorded on paper and that none of them had anything to do with him. Likewise, although one may boast of understanding that mind itself is Buddha and Buddha itself is mind, one’s own mind plainly has not yet become Buddha. Therefore, from the standpoint of principle, there is nothing that can be recollected; yet from the standpoint of practice, within that very impossibility of recollection, we continue recollecting without cease.

This is because recollection itself is non-recollection. By cultivating both principle and practice, one seeks the Buddha’s wisdom within one’s own fundamental wisdom ⁽²⁵⁾. Ah!

Only after accomplishing this may one be called a person of great wisdom!

PARTICULAR LAMENT

Main Text: Nevertheless, if one practices Buddha-recollection through phenomenal forms and maintains an unbroken continuity of recollection, one’s efforts will not be lost, and one will enter the ranks of the noble ones. But if one practices only by clinging to principle while the mind has not yet become truly lucid, one will instead suffer the harm of falling into inert emptiness.

Commentary: The preceding passage presented both ailments: clinging to principle while discarding practice, and clinging to practice while discarding principle. This passage separately identifies the fault in each of these two ailments. That is to say, if one clings to practice but one’s faith is not earnest, this is not even worth discussing.

Suppose, however, that one practices Buddha-recollection by single-mindedly upholding the name, with thought following thought continuously and without interruption. Although one may not yet understand the truth of one-pointedness, one will nevertheless have accomplished a pure body. Once one has attained a pure body, one will certainly be reborn there, even if only in a lower grade.

It is just as when a student passes an examination by having his name listed at the very bottom of the register: although ranked last, he has no cause for shame. Only if his name is absent from the register should he feel ashamed! Who, then, could bear to cling to such preservation of foolishness and thereby bring loss upon himself?

As for those who adhere to the Principle and thereby attain clarity of mind, there is no need to discuss them. But if one merely advances impetuously through wild, misguided wisdom ⁽²⁶⁾, clinging to inert emptiness ⁽²⁷⁾, while one has not yet awakened to one’s own mind, and then hastily disparages Buddha-recitation and belittles rebirth in the Pure Land, the harm incurred will be by no means slight. This is precisely what is meant by saying: They regard everything as utterly nonexistent, like empty space, and then deny it all, claiming that there is no principle of cause and effect; thus they bring upon themselves calamities both exceedingly grave and exceedingly numerous—as vast as the lofty heavens and as dense as luxuriant forests and grasses! ⁽²⁸⁾

Someone may ask: Why do you not reproach those of dull faculties, but instead persist in censuring those of sharp faculties?

Answer: Because people of sharp faculties often rely upon their lofty talents, strutting and boasting, and commonly pride themselves on possessing greater intelligence and ability than those of dull faculties. The reason this criticism is now set forth is to make them understand that: “Failing to paint a tiger, one ends up resembling a dog instead” ⁽²⁹⁾. It is hoped that they will recognize their error, turn their minds around, and practice Buddha-recitation. How could this be an attempt to suppress them? In truth, these words are spoken only out of deep concern and regret!

CONCLUDING PRAISE

Main Text: Thus, it comes to the point that the Buddha seems to extend his hand in urgent yet futile rescue, while, like a mother leaning against the door, he gazes and waits. Toward what is above, how can one remain indifferent to the Buddha’s teaching? Toward what is below, how can one willingly betray one’s own numinous nature? From this life through many lives to come, if the first step goes astray, a hundred subsequent steps will likewise go astray. ⁽³⁰⁾ One resigns oneself to struggling amid the painful destinies and, with hands bound, gradually approaches the gate of death, with no one to rescue one and nowhere to take refuge. This is truly lamentable and regrettable.

Commentary: “Extending the hand” refers to what Mencius said in ancient times: “When one’s sister-in-law is drowning, her husband’s younger brother takes her by the hand and pulls her out.” ⁽³¹⁾ “Leaning against the door” refers to the mother of Wangsun Gu, who told him: “If you leave tomorrow and have not returned by evening, I shall stand leaning against this door, watching and waiting for you.” ⁽³²⁾

Here it is said that sentient beings are submerged in the sea of suffering, and that the Buddha appears in the world to save them, as though extending his arm down into a deep abyss to draw them out. Yet sentient beings abandon their nature of true awakening and follow delusive sensory objects. The Buddha compassionately thinks of them like a mother leaning against the door, watching for her child. Though his rescue is most urgent and his loving concern most earnest, some sentient beings remain submerged and never raise their heads, while others wander ever farther away and never turn back. They have truly betrayed the teachings of the Compassionate Honored One.

“To willingly betray one’s own numinous nature below” means: Whoever possesses mind will certainly attain Buddhahood. Therefore, the Buddha taught the method of “reciting the Buddha’s name,” wishing each person to recollect their own mind and thereby realize the fruit of Buddhahood within their own self-nature. Yet sentient beings remain indifferent, neglect it, and refuse to believe. Is this not allowing their own numinous nature to suffer loss?

“This life and many lives” means falling life after life without end. “If the first step goes astray, a hundred subsequent steps will likewise go astray” means that if one misses and lets this present life pass by, it will be difficult to encounter this teaching again for many kalpas to come.

“Entering the painful destinies” is like a swarm of green-bottle fly maggots, suffering as they squirm and feed upon filth in a latrine. (The analogy means: Sentient beings are deludedly engrossed in the five desires and do not seek liberation from the Three Realms.)

“Reaching the gate of death” is like cattle and sheep being driven to the slaughter, with no one to rescue them and nowhere to take refuge. Is this not lamentable?

4. STATEMENT OF INTENT (divided into three parts)

1. Quý kỷ bất đức (being ashamed that one possesses neither virtue nor ability)

2. Minh kỷ sở thượng (clarifying what one esteems)

3. Nguyên kỷ thích kinh (explaining one’s reasons for commenting upon this sutra)

QUÝ KỶ BẤT ĐỨC

Main Text: I, Zhuhong, am already an ordinary being of the lowest rank, and moreover live in the age of the Dharma’s decline. My origins are confined and remote, and my learning is shallow and belated. I do not comprehend the subtle Principle and have always been ashamed of empty words. Of what benefit is a painted cake to a hungry stomach? A Yanshi stone cannot deceive the eyes of a Hu merchant skilled in gems.

Commentary: The preceding passage explained the benefits gained from Buddha-recitation and the harm incurred by failing to practice it. Therefore, I now state my own intention, which is solely to honor the Dharma method of Buddha-recitation. In this passage, I first examine and criticize myself as one of dull faculties. “The Dharma’s decline” means the final age of the Dharma, the period following the two ages of the True Dharma and the Semblance Dharma ⁽³³⁾; this expresses sorrow at being born in a time when no Buddha is present. “An ordinary being of the lowest rank” means possessing an unfavorable karmic body.

“Confined” means that one’s vision is not broad. “Belated learning” means that one’s intellectual understanding is not profound. If one does not yet understand phenomena, how much less can one understand the Principle? This means that one’s words are insufficient to inspire the faith of others.

“Have always been ashamed” means that, knowing myself to be shallow and inferior, I am ashamed of empty words—that is, ashamed that my words surpass my deeds. ⁽³⁴⁾

“A painted cake” is readily understood: it is an analogy for empty words.

“A Yanshi stone” is a kind of stone that resembles jade but is not jade.

“A Hu merchant” means a merchant from the Western Regions who is highly skilled in recognizing every kind of precious gem. In ancient times, a man found a piece of Yanshi stone and believed it to be a jewel of Yugui. He then arrogantly boasted of it to deceive others’ eyes, hoping to obtain a high price. One day, he displayed it proudly to a Hu merchant. The merchant said: “This is merely a stone, my friend; it is not jade!” The man withdrew in embarrassment. This is an analogy for possessing a narrow, vague, and inauthentic understanding of the Way, which merely becomes a laughingstock before the discerning eyes of a good spiritual friend. ⁽³⁵⁾

MINH KỶ SỞ THƯỢNG

Main Text: I reverently obey the Buddha’s august command and wholeheartedly devote myself to this sutra. I look toward the Land of Ultimate Bliss as my native home and revere the Compassionate Honored One as my father and mother.

Commentary: Having examined myself as one of dull faculties, in my practice I must necessarily follow the ancient virtuous masters. The word “chi” means reverence. The jeweled words of a worldly king and the golden words of the world-transcending Buddha are both called “commands.” To devote oneself wholeheartedly means to serve with complete dedication. The Land of Ultimate Bliss is called our native home because the tranquil Pure Land is precisely the place where each person may settle body and establish life. Yet we have abandoned our old home and drifted through foreign lands like lost wanderers, with only a single thought of returning to the ancestral homeland.

The Compassionate Honored One is spoken of as one on whom we rely and depend, or as our father and mother, because the father is the one on whom we rely, while the mother is the one on whom we depend. ⁽³⁶⁾ With great loving-kindness and great compassion, the Buddha receives and guides sentient beings, bearing us in the womb of sagehood and nourishing us with the milk of the Dharma. Both inwardly in our minds and outwardly in our bodies as they presently are, is there anything that has not been established through reliance upon the power of that benevolence? The lofty heavens cannot reach the limit of this arduous parental kindness ⁽³⁷⁾, yet we would abandon the source that gave us birth and nurtured us, like an adopted child leaving to follow another family. ⁽³⁸⁾

Therefore, we should only cherish sincere gratitude and loving remembrance throughout our lives ⁽³⁹⁾, attend upon both parents ⁽⁴⁰⁾, inquire after them morning and evening, and never disobey their words. ⁽⁴¹⁾

NGUYÊN KỶ THÍCH KINH

Main Text: Because I cherish the aspiration to benefit both myself and others, and because the Way is esteemed when it is widely propagated, I lament that the commentaries and explanations of the ancient patriarchs are now seldom found in complete editions. Only a few collections of annotations remain in circulation. Although their words are earnest, their meanings are overly narrow; although they disclose something of the Principle, they do not make it clear. Their discussions do not fully reach the vast efficacy of this teaching, so how could they arouse faith among the multitude?

Therefore, I have hastily disregarded the narrowness of my own knowledge and views and exerted my utmost thought. I have gathered together the categories of the Five Sutras and, based upon the single practice taught by Manjusri, brought them into accord with the wondrous purport. Those portions pertaining to the Avatamsaka Sutra penetrate deeply through all Dharma gates; broadly speaking, they encompass all collections, with not a single collection failing to dissolve into the self-nature. Yet every vow is dedicated toward the fruit of bodhi. I now express this small measure of sincere devotion and bow in hope that all Buddhas will bestow their aid and protection.

Commentary: To benefit others before one has yet benefited oneself is the resolve and practice of a bodhisattva. Thus, unable to bear seeking peace and well-being for oneself alone, one’s compassionate heart remains constantly mindful of the duty to benefit both oneself and others. In fulfilling that duty of mutual benefit, nothing is more important than first propagating the Dharma. Yet most of the earlier commentaries and subcommentaries on this sutra have now been lost, and when we look back, no trace of them remains. Although one or two editions are still in circulation, they merely outline the general purport and do not fully reveal its wondrous meaning.

“Vast merit” means inconceivable merit and virtue. Because people do not know that this sutra possesses such vast merit and virtue, they doubt and disbelieve it; even if they believe, their faith is not genuine. Therefore, having no other choice, I composed this commentary and subcommentary. “Narrow knowledge and vision” means possessing only a superficial view of the Buddha-Dharma. To speak of remaining outside the skin means that one’s understanding has not penetrated deeply; it is an analogy for shallow vision. With such exceedingly superficial knowledge and vision, how could one easily fathom the profound and wondrous principles of the Buddha? Yet because the heart that seeks to save the world was so earnest and pressing, I hastily forgot my own humble station and ignorance.

“The faculty of reflection”: The mind is the master of reflection ⁽⁴²⁾. Kings Yao and Shun were sages, yet even they devoted their whole minds to pondering their actions. What sort of people are we, that we could afford to take matters lightly?

Categories of scriptures: The texts devoted specifically to the Land of Ultimate Bliss include the “Larger Sutra” and the other five sutras. The Mañjusri scripture is the “Mañjusri Prajnaparamita Sutra,” which specifically teaches the practice of invoking the Name known as the “Single-Practice Samadhi.”

The Avatamsaka Sutra ⁽⁴³⁾ takes the ocean of the nature as its guiding principle; it is clearly not an expedient or shallow teaching. The various works cited consist of sutras and treatises presented as evidence, demonstrating that these are not speculative opinions ⁽⁴⁴⁾. This is explained clearly under the two headings “Doctrine and Principle” and “Categories of Scriptures,” and is further discussed in the subsequent sutra text.

“To dissolve and merge into the self-nature” means that the teaching does not deal exclusively with phenomenal characteristics, for when investigated to their ultimate point, all things dissolve and merge into one’s own fundamental nature. This is because, throughout the worldly and supramundane realms, not a single dharma can exist outside the mind itself. Every feature of the dependent and direct recompenses ⁽⁴⁵⁾ in the Pure Land is also the wondrous luminosity of original awakening.

It is like bottles, bracelets, necklaces, and rings: although each object has a different form, all are made from the single substance of gold. The waters of ravines, channels, rivers, and streams are each found in a different place, yet every current flows into the one ocean. The essential meaning is that nothing fails to flow forth from this Dharma-realm, and nothing fails to return to this Dharma-realm.

“To dedicate toward bodhi” means that all cultivation, mindfulness, and practice of the Way are accompanied by the vow to attain rebirth; this is called “dedication.” Yet this dedication is directed nowhere else: it is solely dedication toward the Pure Land, and to dedicate toward the Pure Land is precisely to dedicate toward one’s own self-nature.

The final two sentences continue the preceding passage and introduce what follows: Before undertaking a wholesome deed, one must seek the aid and protection of the Buddhas. If this is so even for bodhisattvas, how much more so for ordinary beings?

Purity means being of no divided mind; sincerity means being free of falsehood. An ancient worthy said: “When purity and sincerity reach their utmost, ghosts and spirits will come to guide and assist one” ⁽⁴⁶⁾. How much more, then, will the Three Jewels, in their great loving-kindness, cherish sentient beings as their own infants? Whenever an undertaking benefits sentient beings and one sincerely beseeches the Buddha, how could the Buddha fail to bestow his aid and protection?

REQUEST FOR AID

Main Text: I reverently bow to the Teacher who proclaims the Dharma in the Saha world, to the Great Compassionate Honored One who receives and guides beings in the Western Land, and to the sutra “Protected by the Inconceivable Buddhas”; to Sariputra, Mañjusri, and all the noble ones of the two lands; to the Buddhas throughout the six directions, in lands as numerous as motes of dust; and to the innumerable and inexhaustible Three Jewels of the past, present, and future, all of whom bear witness and know.

I humbly pray that you extend your compassion and accept my supplication. I now presumptuously employ the knowledge of this defiled land to fathom the pure mind of the Buddha, the Tathagata. Reverently relying upon the mighty spiritual power of the Three Jewels, I pray that you protect and aid this ordinary being so that his understanding may become noble wisdom: may my every word accord with the Buddha’s sacred intent, circulate far and wide, and benefit all sentient beings.

May all who see or hear it rejoice accordingly, attain rebirth, and together realize the fruition of the “Pure Light of Unsurpassed Awakening.”

Commentary: The expression “Taking Refuge with One’s Life” follows the conventional word order of such expressions as paramita, which is an inverted construction. The word “refuge” has two meanings:

1. The meaning of “bowing one’s head in refuge”: For people in the world, the body and life are their most precious possessions. To offer one’s entire body and life in reverent obeisance is to possess a single-minded sincerity and reverence, without divided intent.

2. The meaning of “returning to the source”: To bring one’s body and life back in worship and supplication means gathering all six sense faculties ⁽⁴⁷⁾ into the one mind.

Sakyamuni Buddha is the Teacher of the Saha world, and Amitabha Buddha is the Teacher of the Western Land. Because Sakyamuni was the first to proclaim the practice of mindfulness of the Buddha, homage is paid to him first. Even a minister or subject who is granted the rank of marquis does not forget his origin ⁽⁴⁸⁾. How, then, could ordinary beings who aspire to enter the ranks of the noble ones betray their indebtedness to the Buddha? In ancient times, when a man was about to die, he lit a stick of incense and first made an offering to Sakyamuni Buddha. This was precisely his intent.

“Teacher who proclaims the Dharma”: Since there cannot be two Buddhas in a single land performing the work of proclaiming the Dharma and liberating sentient beings, he is called the Teacher. This means that he is the master of a teaching.

“Receives and guides” means that when sentient beings recollect and are mindful of the Buddha, the Buddha extends his hand to receive and guide them. It is like a traveler who supports someone weak or shows the way to someone who has lost the road. It also has two meanings: First, while beings are alive, he receives and guides them by helping their minds of the Way become peaceful and pure. Second, at the time of death, he receives and guides them by leading their consciousness to rebirth.

“The Great Compassionate Honored One”: As a mother remembers her child, so is this called “loving-kindness.” Because no loving-kindness surpasses it, it is called “great.” “Honored One” has the same sense as “master.” By reciprocal usage, Sakyamuni may also be called the Compassionate Honored One of this land, and Amitabha the Teacher of that land. These two Tathagatas together are called the “Jewel of the Buddha.” The original title of this sutra is “Protected and Kept in Mind by the Inconceivable Buddhas”; it is the “Jewel of the Dharma.” Those who hear this sutra, such as Mañjusri, Sariputra, and the others, are called the “Jewel of the Sangha.”

The word “Jewel” has, in brief, six meanings: 1. Rare; 2. Free from defilement; 3. Possessing precious power; 4. Radiantly beautiful; 5. Supremely excellent; 6. Immutable. The “Essential Collection” explains these meanings fully.

Considered exhaustively, the two lands are the Saha world and the Land of Ultimate Bliss. Together with the four intermediate directions, above, and below, they constitute the ten directions, extending even to Buddha-lands throughout all places as numerous as motes of dust. The past, present, and future encompass all times. Within them, the Three Jewels extend horizontally throughout the ten directions and vertically through the three realms, and are likewise innumerable and inexhaustible.

Furthermore, the Three Jewels may be distinguished as phenomenal or noumenal, separate or identical, as will be explained clearly below. Here, the passage states that inwardly and outwardly, oneself and others all take refuge in them. An ancient worthy said: “After the Buddha’s nirvana, whenever any disciple composes a commentary on a sutra or treatise, or any other written work, that disciple must first reverently pay homage to the Three Jewels.”

The realm of the noble ones is lofty and wondrous, and the Buddha’s words are profound and subtle. To attempt presumptuously to discuss and measure them using the meager wisdom of an ordinary being is like trying to measure the ocean with a clam shell or view the sky through a tube ⁽⁴⁹⁾: one merely exhausts oneself while gaining very little. Therefore, one must reverence the Three Jewels and silently hope for their aid and protection.

Concerning this mighty spiritual power, the sutra says: “The Buddha’s power is inconceivable; the power of the Dharma is inconceivable; the power of the worthy and noble ones is inconceivable.” Thus, by relying upon the spiritual power of the Three Jewels, the mind of an ignorant person can suddenly become noble wisdom, and the words recounted by an ordinary mouth can secretly accord with the Buddha’s mind.

Near and far encompass both “place” and “time.” Place extends from a single direction throughout the ten directions. Time extends from a single kshana to the utmost reaches of the future. All of this is called “from near to far.” “Sentient beings” means all beings endowed with consciousness, distinguishing them from insentient things such as trees and stones.

“To see or hear and rejoice accordingly” means that whoever sees this sutra with the eyes, hears it with the ears, or even provisionally accords with it and gives rise to a joyful heart has already planted wholesome roots and will likewise attain rebirth in that land.

Quiescent Light is the Tathagata’s true Pure Land. Those reborn in that land see the Buddha, hear the Dharma, awaken to the “Patience of the Non-Arising of Dharmas,” and realize their own original mind. Because the essence and function of that original mind—quiescence and illumination—are nondual, it is called “Eternal Quiescent Light.”

The fruit of “Unsurpassed Awakening” is the Buddha’s attainment of “perfect and complete great awakening,” transcending the two vehicles and all bodhisattvas. Since there is no higher fruit beyond it, it is called the “Unsurpassed Fruit”; that is, the attainment of the Buddha’s “Wisdom of All Aspects” ⁽⁵⁰⁾. Therefore, the sutra says: “They all attain non-retrogression from Anuttara-samyak-sambodhi.” From this it is evident that anyone who attains rebirth there will assuredly become a Buddha. Hence it is said that all will equally realize the unsurpassed fruit of “Quiescent Light.” The prayer for the Buddhas’ blessing encompasses this meaning.

The preceding completes the “general preface setting forth the main purport” of the entire sutra.

5. REQUESTING BLESSINGS

Main Text: I reverently bow to the Teacher who expounds the Dharma in the Saha world, to the Great Compassionate Honored One who receives and guides beings to the Western Land, and to the sutra “Mindfully Protected by the Inconceivable Buddhas”; to Shariputra, Manjushri, and all the sages of the two lands; to the Buddhas throughout the six directions, in lands as numerous as motes of dust; and to the innumerable and inexhaustible Three Jewels of the past, present, and future—may they all bear witness.

I humbly beseech you to extend your compassion and accept my prayer. I now presumptuously use the understanding of this defiled land to fathom the pure mind of the Buddha-Tathagata. Reverently relying upon the mighty awe-inspiring spiritual power of the Three Jewels, I pray that an ordinary being may be blessed with the wisdom of the sages, so that every word I utter may accord with the Buddha’s sacred intent, may circulate far and near, and may benefit sentient beings.

May all who see, hear, and rejoice accordingly attain rebirth there and equally realize the fruit of “Pure Light and Unsurpassed Awakening.”

Commentary: The expression “Gui Ming” (“to return one’s life in homage”), like the expression paramita, follows an inverted word order. The word “Gui” has two meanings:

1. The meaning “to take refuge and submit”: Of all that people possess, body and life are held most precious. Now one offers one’s entire body and life in reverent homage, signifying wholehearted sincerity and reverence without divided thought.

2. The meaning “to return to the source”: To bring body and life into homage and supplication is to gather all six faculties ⁽⁴⁷⁾ back into the one mind.

Shakyamuni Buddha is the Teacher of the Saha world, and Amitabha Buddha is the Teacher of the Western Land. Because Shakyamuni was the first to proclaim the Dharma of mindfulness of the Buddha, homage is first paid to him. Even a subject or son who receives a noble appointment does not forget his origin ⁽⁴⁸⁾. How then could ordinary beings who wish to enter the ranks of the sages betray the Buddha’s kindness? In ancient times, when someone was approaching death, he would light incense and first make offerings to Shakyamuni Buddha; this was precisely the intent.

“Teacher who expounds the Dharma” means that, in the work of teaching the Dharma and liberating beings, there cannot be two Buddhas in a single world; therefore, he is called the Teacher, meaning the master of a teaching.

“To receive and guide” means that when sentient beings recollect and remain mindful of the Buddha, the Buddha extends his hand to receive and guide them. It is like a traveler who, upon meeting someone weak, supports that person, or upon meeting someone who has lost the way, points out the road. It also has two meanings: First, during life, he receives and guides beings by helping their resolve for the path become peaceful and settled. Second, at death, he receives and guides them by leading their consciousness to rebirth.

“Great Compassionate Honored One”: A mother’s remembrance of her child is called “compassion.” Compassion beyond compare is called “great.” “Honored One” has a meaning similar to “master.” These titles may also be applied reciprocally: Shakyamuni may be called the Compassionate Honored One of this land, and Amitabha the Teacher of that land. Together, these two Tathagatas constitute the “Jewel of the Buddha.” This sutra was originally entitled “Mindfully Protected by the Inconceivable Buddhas” and constitutes the “Jewel of the Dharma.” Those who hear this sutra, such as Manjushri and Shariputra, constitute the “Jewel of the Sangha.”

The word “Jewel” has, in brief, six meanings: 1. Rare; 2. Free from defilement; 3. Possessing precious power; 4. Radiant and beautiful; 5. Supremely excellent; 6. Unchanging. These meanings are explained fully in the Essential Collection.

Considered to their furthest extent, the two lands—the Saha world and the Land of Ultimate Bliss—the four intermediate directions, above and below, and the ten directions include Buddha-lands as numerous as motes of dust throughout all places; while the past, present, and future encompass all times. The Three Jewels therein extend horizontally throughout the ten directions and vertically through the three realms, and they too are innumerable and inexhaustible.

Furthermore, the Three Jewels may be classified as phenomenal or noumenal, distinct or identical, as will be explained clearly below. Here, the text states that both inwardly and outwardly, both oneself and others, all take refuge in them. An ancient virtuous master said: “After the Buddha’s nirvana, whenever his disciples compose sutras, treatises, or any other writings, they must first reverently pay homage to the Three Jewels.”

The realm of the sages is lofty and wondrous, and the Buddha’s words are profound and subtle. To presume to discuss and fathom them with the meager wisdom of ordinary beings is like measuring the ocean with a shell or viewing the sky through a tube ⁽⁴⁹⁾: one merely wearies oneself while gaining very little. Therefore, one must revere the Three Jewels and silently pray for their blessing.

Concerning this awe-inspiring spiritual power, the sutra says: “The Buddha’s power is inconceivable; the Dharma’s power is inconceivable; the power of the worthies and sages is inconceivable.” Therefore, by relying on the spiritual power of the Three Jewels, the ignorant mind may suddenly become the wisdom of the sages, and the words recounted by an ordinary mouth may silently accord with the Buddha’s mind.

The preceding completes the “general preface setting forth the main purport” of the entire sutra.

B. OPENING THE SECTIONS AND EXPLAINING THE TEXT

(divided into two parts)

1. Brief Enumeration: Presenting the ten principles.

2. Detailed Explanation: Clearly explaining those ten approaches.

1. BRIEF ENUMERATION

In preparation for explaining this sutra, ten approaches are presented in general:

1. Causes for the Arising of the Teaching: The causes for expounding the teaching.

2. Inclusion within the Pitakas, Teachings, and Other Classifications: Its inclusion within the pitakas, teachings, and divisions.

3. Profundity and Breadth of Meaning and Principle: Its meanings and principles are exceedingly broad and profound.

4. Levels and Capacities for Which It Is Intended: The various levels and capacities to which it is suited.

5. Essence and Nature of That Which Expounds: A focused discussion of its essence and nature.

6. Tenet, Aim, and Ultimate Purport: Clarifying its tenet and aim.

7. Distinctions among Related Texts: The differences among related categories of texts.

8. Translation, Exegesis, Recitation, and Upholding: Those who translated, explained, recited, and upheld it.

9. General Explanation of the Title: A general explanation of the title of this sutra.

10. Separate Explanation of the Meaning of the Text: A separate explanation of the meaning conveyed by the text.

Commentary: The explanation of this sutra, following the intent of the Commentary on the Avatamsaka Sutra, is briefly divided into ten approaches. The first eight concern doctrinal meaning, while the final two constitute the actual interpretation of the sutra text. Furthermore, this division into ten approaches is broadly similar, with only minor differences, to Master Tiantai's “Fivefold Profound Meaning” ⁽⁵¹⁾. Because what is divided into ten approaches can be condensed into five, the difference is merely one of greater or lesser detail.

2. DETAILED EXPLANATION

(A clear explanation of the ten approaches above)

These extend from the first, the Causes for the Arising of the Teaching, through the tenth, the Separate Explanation of the Meaning of the Text.

THE CAUSES FOR THE ARISING OF THE TEACHING (divided into two parts)

1. General: A clear explanation of the general part.

2. Particular: A clear explanation of the particular part.

1. GENERAL

Main Text: First, to clarify the general part: It was solely because of the causes and conditions of one great matter that the Tathagata appeared in this world. The essential purport of all the teachings He expounded throughout His lifetime was solely to open and reveal the Buddha's knowledge and vision so that sentient beings might awaken to and enter it. This sutra now directly instructs sentient beings to enter the Buddha's knowledge and vision by means of the mind that is mindful of the Buddha.

Commentary: “The causes and conditions of the great matter” ⁽⁵²⁾ is a quotation from the Lotus Sutra. That sutra states that the reason the Tathagata appeared in the world was that His original intent was to lead all sentient beings to attain Buddhahood. Out of necessity, however, He expediently taught the Three Vehicles.

Only later, when the faculties of His disciples had matured, did He unite the Three Vehicles and return them to the One Reality, thereby fulfilling His original intent. Thus it should be understood that from the exposition of the Avatamsaka Sutra onward, and before the Lotus Sutra, although the Buddha taught many Dharma methods, lofty and low, which differed from one another, were they not all taught for the sake of this one great matter of causes and conditions?

Apart from this one great matter, there is no second great matter.

This sutra now teaches: “Whoever single-mindedly upholds the name of Amitabha Buddha immediately attains the stage of non-retrogression.” This directly reveals that the very mind of an ordinary being may ultimately attain the fruit of Buddhahood. If one firmly believes this, what need is there to pass through the Three Vehicles in one's studies or to cultivate for long, distant, and numerous kalpas? Without going beyond a single thought, one swiftly realizes the fruit of bodhi. How could this not be a great matter?

2. PARTICULAR

Main Text: As for the particular part, this sutra specifically has ten meanings:

1. Because of His great compassion and pity for sentient beings, the Buddha taught this sutra to serve as a bridge and ferry for the Dharma-ending age.

2. From among the immeasurable Dharma methods, He specially selected this supremely excellent skillful means.

3. By censuring suffering and praising bliss, He caused ordinary beings on the path of birth and death to give rise to delight in the Land of Bliss and aversion toward the realm of suffering.

4. He taught and guided followers of the Two Vehicles who cling to emptiness and do not cultivate the Pure Land Dharma.

5. He exhorted those who have newly aroused the resolve to practice the bodhisattva path to strive diligently in mindfulness of the Buddha so that they might draw near to the Tathagata.

6. He embraced all those of sharp and dull faculties alike, enabling every one of them to attain liberation.

7. He protected practitioners beset by many obstacles and adversities, preventing them from falling into the lower realms.

8. He directly pointed to the very mind that possesses thoughts, enabling one to realize the principle of no-thought.

9. His method of instruction is exceptionally skillful: although one seeks rebirth, in truth one awakens to the fruit of “non-arising.”

10. He revealed the direct path of cultivation, which is moreover the direct path within the direct path.

Commentary: The explanations will be seen in the passages below, where each section arises in orderly succession, like links continually joined together in a chain.

1. Because sentient beings are immersed in delusion, the Buddha provides them with a bridge and ferry.

2. He can provide this bridge and ferry because there is a supremely excellent skillful means.

3. Why is it a supremely excellent skillful means? Because it has the capacity to deliver ordinary beings.

4. It delivers not only ordinary beings but also the sages of the Two Vehicles.

5. It delivers not only those of the Two Vehicles but bodhisattvas as well.

6. It does not deliver only human beings but universally delivers all sentient beings throughout every realm of existence.

7. It does not deliver sentient beings only in ordinary circumstances but also delivers them when they encounter obstacles and adversities.

8. Although it delivers sentient beings so extensively, in truth it does not go beyond a single thought of sentient beings through which they enter the principle of “No-Thought.”

9. Since it is said that through thought one realizes the principle of “No-Thought,” then likewise, through rebirth one realizes the fruit of “Non-Arising.”

10. By comprehensively encompassing the preceding nine approaches, it becomes clear that this Dharma method of upholding the Buddha's name is the direct path—upholding the name—within the direct path—the various practices of mindfulness of the Buddha.

Moreover, precisely because it is the direct path within the direct path, it can serve as the bridge and ferry for the Dharma-ending age.

Thus the preceding and following sections unfold in due order, while the beginning and end circle back upon each other. Therefore, it is said: “It is like a chain.”

Main Text: First: Because of His great compassion and pity, He provides a bridge and ferry for sentient beings of the Dharma-ending age. When the Buddha attained enlightenment, it was already an evil and defiled age; how much more so is this true of the Dharma-ending age, which is precisely the period when conflict is firmly established. As time gradually drifts onward and becomes ever more degenerate, all sentient beings born late in the final age and declining kalpa must rely upon the spiritual power of this sutra for rescue. Is this not the ultimate compassion that has made provision in advance for a Dharma of deliverance?

Commentary: “It was already an evil and defiled age” means that when the lifespan of human beings in this world had declined to only twenty thousand years, the defilement of the kalpa had already begun. When Shakyamuni Buddha appeared in the world, the human lifespan had fallen to only one hundred years. This was truly lamentable, for the evil and defiled age had already persisted for a very long time.

“Precisely the period of conflict” means that the first five-hundred-year period was the age when liberation was firmly established. Thereafter, each successive period gradually declined. The second five-hundred-year period was the age of cultivating meditative concentration; the third five-hundred-year period was the age when learned people studied the Way; and the fourth five-hundred-year period was the age of constructing monasteries and stupas. We now live precisely in the fifth period, when conflict is firmly established ⁽⁵³⁾. This is even more lamentable.

“As time goes on, it becomes ever more degenerate” extends even to the time when the Dharma is entirely extinguished, which is still more lamentable. Therefore, the Buddha taught this sutra. Briefly stated, His great compassion is manifested in three deeply moving and most earnest respects:

1. While the Buddha was still in the world, because He greatly pitied sentient beings in this evil age of the five defilements, He taught the practice of upholding the name and being mindful of the Buddha—a Dharma that sentient beings find difficult to believe. This was the first manifestation of His great compassion and pity for sentient beings.

2. After the Buddha's nirvana, most practitioners would possess ever-declining merit and wisdom, while their karmic offenses and obstructions would increase day by day. How could they hope to see the Buddha? Therefore, the Buddha taught this sutra so that sentient beings of later ages, although unable to see the Buddha after His nirvana, would still have the Dharma of upholding the name and being mindful of the Buddha. Whoever possesses faith and mindfulness will swiftly escape the path of birth and death, attain rebirth in the Pure Land, and see Amitabha Buddha. This was the second manifestation of His great compassion and pity for sentient beings.

3. As stated in the Longer Sutra: A very long time after the Buddha's nirvana, at the end of the Dharma-ending age, all the lengthy and voluminous scriptures and all Dharma practices difficult to cultivate will gradually disappear because sentient beings will lack the capacity to study and practice those scriptural teachings. This sutra alone will remain in the world to deliver sentient beings, and it will be the last to disappear. From this, it may be fully understood that even when floodwaters inundate the heavens, the compassionate boat will remain to rescue beings; even in the darkness of the deepest night, the torch of wisdom will continue to shine. This was the third manifestation of His great compassion and pity for sentient beings.

It is like a benevolent father who worries about his young and ignorant children. Out of boundless love, he leaves behind a livelihood for them, so that even his distant descendants—great-grandchildren and later generations of the lineage—though the family estate has fallen into ruin and they themselves have become destitute, may still have something upon which to rely. Therefore, it is said that, from the utmost compassion, He made provision for a Dharma to deliver sentient beings.

Main Text: Second: Specifically, among the immeasurable Dharma gates, it presents one supremely excellent skillful means.

There are originally many gates for entering the Way, and none need be excluded. Yet as between steep mountain passes and level plains, winding roads and straight paths, difficulty and ease naturally differ. Therefore, among the immeasurable Dharma gates, the gate of Buddha-recitation alone is the supremely excellent skillful means. Four points may be briefly enumerated:

1. The first skillful means: Even in an age when no Buddha appears in the world, one may nevertheless constantly see the Buddha.

2. The second skillful means: Even without yet severing delusions and karma, one may escape the cycle of rebirth.

3. The third skillful means: Without laboriously cultivating other practices, one may attain the paramitas.

4. The fourth skillful means: Without passing through many kalpas, one may swiftly attain liberation.

Commentary: A Dharma gate is an aspect of the Way. Because the Way is subtle, profound, and deeply hidden, one must enter through a gate. Dharma gates are established differently because the capacities of beings differ; hence they are said to be immeasurable. Skillfully guiding beings so that they may enter a gate is called a skillful means. The word “excellent” means the skillful means among skillful means. What the Contemplation Sutra describes as extraordinary refers precisely to this.

“Many gates” means this: Someone may ask, “Since all the other Dharma gates can also provide entrance into the Way, why must one specifically cultivate the gate of Buddha-recitation in order to attain rebirth?”

Answer: Although there are many gates, they differ in difficulty and ease. Thus, while none need be excluded, there is no contradiction in making a selection.

Steep mountain passes are rugged and difficult to traverse, and winding roads are difficult for reaching one’s destination; these are analogies for the other Dharma gates. A level, straight road is easy to travel; this is an analogy for the Dharma gate of Buddha-recitation, which anyone can cultivate. “A straight and swift road makes the destination easy to reach” is an analogy for how cultivation of the Dharma gate of Buddha-recitation swiftly carries one beyond the road of birth and death. Thus, after Queen Vaidehi had surveyed all the Buddha lands throughout the ten directions, she wished only to vow to be reborn in Amitabha Buddha’s Land of Ultimate Bliss.

“Constantly see the Buddha”: The Awakening of Faith Treatise clearly sets forth the Dharma of the Samadhi of Suchness ⁽⁵⁴⁾, together with the two gates of calming ⁽⁵⁵⁾ and contemplation. It further says that some who have only begun to learn this contemplative Dharma are still timid at heart, believing that in the Saha world they cannot constantly encounter a Buddha and fearing that their faith will not remain firm. The Tathagata possesses an excellent skillful means for gathering in and protecting their faith: he instructs them to single-mindedly recite the Buddha’s name, whereupon they attain rebirth in a Buddha land and constantly see the Buddha.

As stated in the Sutra Treasury: “Those who single-mindedly recollect Amitabha Buddha of the Western Land of Ultimate Bliss will attain rebirth there and never regress.” This Amitabha Sutra also says: “By attaining single-mindedness for seven days, they will certainly see the Buddha appear before them.”

Therefore, we know that Shakyamuni Buddha has entered nirvana since the Vulture Peak assembly, while Maitreya ⁽⁵⁶⁾ has not yet appeared in the world for the Dragon-Flower Assembly. During the interval, when no Buddha appears in the world, one may nevertheless still see the Buddha. This is the first supremely excellent skillful means.

“Escape the cycle of rebirth” means this: Delusions give rise to karmic activity ⁽⁵⁷⁾; karma brings about the experience of its results, and beings must then revolve back and forth through the six realms, suffering endlessly. When cultivating according to other Dharmas, one can escape the cycle of rebirth only after realizing the exhaustion of delusions. Yet during the period of cultivation, amid repeated births and changes of life in this world, one cannot be certain of avoiding the suffering of rising and falling.

Only through this Dharma gate of Buddha-recitation can one attain rebirth even while still bearing karma. This is because, first, one relies upon the power of one’s own Buddha-recitation and, second, one is safeguarded and embraced by the Buddha’s sublime spiritual power. Once reborn in that land, one immediately transcends the three realms and is no longer subject to rebirth among the six destinies.

Therefore, the sutra says that sentient beings who recite the Buddha’s name, once reborn there, all attain the stage of non-retrogression. This is the second supremely excellent skillful means.

“Attaining the paramitas” means this: Among those who arouse the aspiration to practice the bodhisattva path, some have cultivated the six paramitas and myriad practices for kalpas as numerous as the sands of the Ganges, yet still have not completely fulfilled their practice! Here and now, however, through single-minded Buddha-recitation alone, the myriad concerns of the mundane world naturally fall away; this is precisely the paramita of generosity.

Through single-minded Buddha-recitation, evil deeds naturally cease; this is precisely the paramita of morality. Through single-minded Buddha-recitation, the mind becomes gentle, harmonious, and serene; this is precisely the paramita of patience. Through single-minded Buddha-recitation, one never regresses or falls; this is precisely the paramita of diligence.

Through single-minded Buddha-recitation, deluded thoughts do not arise; this is precisely the paramita of meditative concentration. Through single-minded Buddha-recitation, right mindfulness remains lucid and clear; this is precisely the paramita of prajna. When examined to its utmost, none of this lies outside single-minded Buddha-recitation, through which the myriad practices are all perfectly fulfilled.

Thus, in the Longer Sutra, Dharmakara made this vow: “When I attain Buddhahood, if the sentient beings in my land do not attain the paramita of sovereign spiritual powers, I shall not accept perfect enlightenment.” This is the third supremely excellent skillful means.

“Swiftly attain liberation” means this: The Treatise on the Great Perfection of Wisdom says that there were bodhisattvas who recalled that, in previous lives, they had slandered the Great Prajnaparamita Dharma and consequently fallen into the three evil realms. After emerging from them, they undertook cultivation through many kalpas. Although they practiced other practices, they could not extinguish their offenses.

Later, upon meeting a spiritual friend who taught them to recite the name of Amitabha Buddha, their karmic hindrances were finally eradicated, and they transcended birth in this world and were reborn in the Pure Land. Furthermore, at the conclusion of the Ten Abodes Sutra, it is said that at that time, within the Dharma assembly, there were four hundred million bodhisattvas who knew that throughout many past lives they had died here and been born there, continuously and without cease, because the root of this was craving.

Reflecting on this, they became disenchanted and wished to be reborn in a land where craving no longer existed. The Buddha told them: “West of here, beyond innumerable lands, is a Buddha named Immeasurable Life. The inhabitants of that land are exceedingly pure and are free from lust, anger, and ignorance, because they are born through transformation within lotus flowers, rather than being born from parents as beings are in this land.

You should seek rebirth in that land.” Therefore, the Longer Sutra says: “Bodhisattvas who wish swiftly to establish sentient beings in the fruition of the Way of unsurpassed bodhi must develop vigorous resolve and diligence in order to hear and cultivate this Dharma gate.”

One should therefore know that cultivating other Dharmas is like an ant crawling up a mountain, while cultivating this gate of Buddha-recitation is like a boat traveling downstream with a favorable wind ⁽⁵⁸⁾. The difference in speed is as vast as that between heaven and an abyss. An ancient virtuous master said: “If one wishes to attain realization within a single lifetime of cultivation, one must set one’s mind upon this Dharma.” This is the fourth supremely excellent skillful means.

Main Text: Third: By disparaging suffering and praising bliss, it causes ordinary beings on the path of birth and death to delight in the blissful land and become weary of the land of suffering.

Because sentient beings are deluded and have forgotten their intrinsic nature, they willingly submit to the cycle of rebirth. Although innumerable kalpas have passed, they still have not awakened. The Buddha therefore revealed the two lands of “suffering” and “bliss” and established the two gates of “subduing” and “embracing.” By disparaging suffering and praising bliss, he causes beings to delight in bliss and become weary of suffering. Once the bodhi-mind has been aroused, pure karma can then be accomplished.

Commentary: If discussed according to the Dharma-gate of equality, what is pure and what is defiled that one should delight in one and grow weary of the other? Why, then, establish the two approaches of “subduing” and “embracing”? Yet ordinary beings still dwelling in samsara have lost sight of the true mind through delusion and chase after sensory objects.

For a long time they have undergone every manner of rebirth, ceaselessly revolving through countless ascents and descents. They willingly submit to this and have never once brought forth a thought of awakening and diligent cultivation in quest of liberation. If we now prevent them from delighting in happiness and growing weary of suffering, while expecting them to awaken immediately to their own minds, it would be like field frogs and well-fish ⁽⁵⁹⁾: refusing to give them more water while reproaching them for not rising to the surface.

They would only sink more deeply; what benefit could such reproach bring? Therefore, precisely within the principle of neither suffering nor happiness, the Buddha clearly revealed realms of suffering and realms of bliss. He employed the method of “subduing” to eliminate every suffering and disclosed the approach of “embracing” to enable beings to attain peace and happiness.

“Subduing” means exhorting deluded beings so that they develop aversion and renunciation; “embracing” means gently encouraging indolent beings so that they develop joyful aspiration. Only then will beings who have long remained in the muddy mire of suffering—the five sensual desires—come to regard it as a defiled realm; and upon hearing of the pure and majestic Buddha-land, they will become inspired to seek rebirth there.

They will then realize that this realm is a great mass of fire, while that realm is a pool of cool water. Naturally, beings who have long been scorched by the fire of afflictions should surely leave this realm and return to that one. Such must be the skillful means for liberating beings.

After being born in that land, seeing the Buddha, hearing the Dharma, and attaining the patience of non-arising, they will awaken to their own fundamental mind, which has always been equal.

Main Text: Fourth: To teach and guide followers of the Two Vehicles who cling to emptiness and do not cultivate the Pure Land. This is because, as soon as followers of the Two Vehicles realize “the emptiness of self,” they become attached to and delight in it. When they hear that purifying Buddha-lands requires teaching sentient beings, they have no aspiration for it. Therefore, they are now encouraged to turn away from the mind of the Lesser Vehicle and advance toward the Great Vehicle by resolving to be mindful of the Buddha and aspiring for rebirth.

Commentary: “As soon as they realize the emptiness of self” means that followers of the Lesser Vehicle have merely awakened to the absence of a governing self within the body composed of the five skandhas. They do not yet know that the five skandhas themselves are also empty. Thus, they cling to external realms as existent and seek only to avoid the noisy realm of suffering and retreat into a tranquil realm of bliss.

If they hear of the Pure Land as a realm where sentient beings may be born through transformative birth by practicing mindfulness of the Buddha, they take no delight in it. For example, the sravakas could not perceive the spiritual power of Vairocana Buddha and could not participate in the great assembly of bodhisattvas because, in their original intent, they did not welcome teachings concerning the pure virtues of the Buddha-lands throughout the ten directions.

An ancient worthy said, “Followers of the Lesser Vehicle do not accept the teaching that another Buddha-land exists” (Amitabha’s Land). The Great Vehicle, however, teaches that innumerable Buddha-lands exist. The Blessed One called followers of the Lesser Vehicle those who “cultivate goodness solely for themselves” ⁽⁶⁰⁾; they are also called “arhats of dull faculties.” Therefore, the Buddha taught them to turn away from the mind inclined toward cessation ⁽⁶¹⁾ and cultivate the practice of the Pure Land.

Only then could they understand that the compassion and wisdom, the power of practice, and the vows of Buddhas and bodhisattvas are so vast and boundless. Mind does not obstruct phenomena, and phenomena do not obstruct mind. All dharmas are inherently empty; thus, although they liberate sentient beings throughout the entire day, throughout the entire day they do not cling to any notion of liberating them.

Yet those who cultivate only meditative concentration and do not aspire for rebirth are indeed gravely mistaken!

Main Text: Fifth: To exhort those who have newly brought forth the resolve to practice the bodhisattva path to cultivate mindfulness of the Buddha diligently so that they may encounter the Tathagata. This is because, although those who have newly resolved to practice the bodhisattva path ⁽⁶²⁾ have just established the mind of the Great Vehicle, the power of their supreme patience has not yet matured. They are like fledgling birds whose feathers and wings are still weak and who should only move from branch to branch, or like young children who need to remain close to their mother.

Only after bodhisattvas have entered the assembly of those established in right concentration and drawn near to the Blessed One will they acquire the power of patience, realize the Dharma of “non-arising,” and fully accomplish Buddhahood.

They may then board the vessel of the great vows and enter the ocean of suffering to liberate sentient beings. As stated in the Treatise on the Great Perfection of Wisdom: “Even bodhisattva practitioners who have reached the sixth stage may still regress and lose the mind of the Great Vehicle, becoming sravakas for many kalpas.” The examples of “fish eggs” and “mango blossoms” are sufficient to serve as clear warnings.

One should therefore know that the Dharma of mindfulness of the Buddha is the father of bodhisattvas, for it gives birth to the Dharma-body. Even bodhisattvas of the Ten Bhumi never depart from the Dharma of mindfulness of the Buddha from beginning to end. How, then, could beginning bodhisattvas consider themselves self-sufficient and fail to aspire for rebirth?

Commentary: The Treatise on the Great Perfection of Wisdom states: “It is utterly unreasonable for ordinary beings completely bound by afflictions ⁽⁶³⁾, despite possessing great compassion, to wish to be born in a defiled and evil age in order to rescue sentient beings from suffering. Why? Because their afflictions are overwhelmingly powerful, and they have not yet acquired the power of patience. Their minds follow sensory objects of form and sound and become bound by them. Once they themselves have fallen into the three evil destinies, how could they possibly rescue others?”

Even if they are born among human beings, it remains difficult for them to attain the fruit of Buddhahood. Through having formerly cultivated the merit of giving and observing the precepts, they may now become kings or officials; yet the blessings of wealth and honor compel them to crave pleasure and become deluded by enjoyment! Even if they encounter a good spiritual friend, they will refuse to believe or follow that person. Deluded, ignorant, and heedless, they commit many evil deeds and consequently fall once again.

It is also like two people attempting to rescue someone who is drowning. One person hastily jumps straight into the water to save the victim, and both sink together. The other knows how to employ skillful means: he obtains a boat or raft, rows out to the victim, and rescues him, so both escape danger. Those who have newly brought forth the bodhisattva resolve and wish to liberate sentient beings are likewise. They must draw near to the Tathagata and first obtain the compassionate vessel of the “patience of non-arising.” Only then can they enter the ocean of suffering and rescue sentient beings, just as the other person obtained a boat and was able to save someone from drowning.

That treatise states: “Suppose a young child leaves its mother; it may fall into a pit or well, or it may die from thirst for milk. It is also like a fledgling bird whose feathers and wings are still weak: it should depend upon a tree and move from branch to branch. Only when its feathers and wings have grown strong can it soar freely and at ease through the open sky.”

Likewise, ordinary beings who have not yet acquired the power of patience should single-mindedly practice mindfulness of Amitabha Buddha so as to attain right concentration (samadhi). At the time of death, maintaining right mindfulness, they will assuredly attain rebirth. After seeing the Buddha and acquiring the full power of patience, they may return to this realm to rescue sentient beings.

“Assembly of those established in right concentration” is distinguished from those established in wrong concentration and those whose concentration is not yet fixed. Ordinary beings, demons, and followers of non-Buddhist paths certainly have no share in it. Those who have newly brought forth the resolve to cultivate the bodhisattva practice may either advance into the Great Vehicle or regress into the Lesser Vehicle; their course is not yet determined.

Once they attain rebirth in Amitabha Buddha’s Land of Peace and Nurturing, however, regardless of whether their grade and rank are high or low, they all attain non-retrogression. Only then are they said to be established in right concentration. The word “assembly” means a gathering—that is, a gathering of people established in right concentration.

The sutra itself says, “The foremost virtuous ones assemble together.” This is because, once they enter this assembly, they are able to see the Buddha and hear the Dharma.

“Even a bodhisattva at the sixth stage may regress and lose the mind of the Great Vehicle” refers to Sariputra, who brought forth the resolve to cultivate the bodhisattva practice and had attained the sixth of the Ten Abodes according to the Separate Teaching. When a brahmin asked him for one of his eyes ⁽⁶⁴⁾, he was unable to endure the test. He immediately regressed from the mind of the Great Vehicle and transmigrated through the five destinies ⁽⁶⁵⁾.

“Becoming a sravaka for many kalpas” means that many figures, such as Sariputra, had brought forth the resolve in the time of Mahabhijnajnanabhibhu Buddha. Because they were unable to endure, they regressed from the mind of the Great Vehicle and fell to the rank of sravakas for as many kalpas as the number of particles of dust counted down to the present day.

Thus the sutra says: Schools of newly hatched fish, mango blossoms, and bodhisattvas who have newly aroused the aspiration—these three are abundant at the causal stage, but when fruition is reached, very few remain. This passage is cited to make clear that beginning bodhisattvas must draw near to the Tathagata, thereby obtaining a firm refuge and avoiding regression.

“Mindfulness of the Buddha is the father of bodhisattvas”: The eleventh fascicle of the Avatamsaka Sutra states that when the youth Vairocana’s Splendor beheld the marks of the Tathagata, he obtained ten kinds of benefit. The first was his attainment of the Buddha-mindfulness samadhi ⁽⁶⁶⁾, called the Dharma-gate of the “Boundless Ocean Treasury.” The commentary on that sutra says: “Because the Buddha-mindfulness samadhi is the father of bodhisattvas, it is mentioned first.” This is because bodhisattvas take skillful means as their father ⁽⁶⁷⁾, and this Dharma of Buddha-mindfulness accords precisely with ultimate reality and is therefore skillful means; moreover, through mindfulness of the Buddha one attains Buddhahood, and it is therefore the seed of direct birth ⁽⁶⁸⁾.

“From the beginning to the end of the Ten Grounds” means that throughout the text on the Ten Grounds, every ground states that none of the activities undertaken depart from the Dharma of Buddha-mindfulness. It also says that although bodhisattvas on the Ground of Far-Reaching ⁽⁶⁹⁾ know all lands to be as though nonexistent, they are nevertheless able to adorn Buddha-lands with subtle, pure practices ⁽⁷⁰⁾. The Sutra on the Inconceivable Realm of the Tathagata says: When a bodhisattva clearly understands that all Buddhas and all dharmas are nothing but manifestations of mind, he attains the power of conforming patience ⁽⁷¹⁾, or enters the First Ground.

Upon relinquishing the body, he is immediately born in the world of “Wondrous Joy” ⁽⁷²⁾, or in a Buddha’s pure Land of Ultimate Bliss. Thus, Nagarjuna was able to attain rebirth there only because he had reached the First Ground ⁽⁷³⁾, and Matanga was able to attain rebirth there only because he had realized patience regarding dharmas. As for Manjusri, Samantabhadra ⁽⁷⁴⁾, and so forth, extending to all the innumerable great bodhisattvas beyond reckoning, they too all made vows to attain rebirth there.

How much more, then, should beginning bodhisattvas seek rebirth there?

Master Yongming said: “Those who wish to entrust themselves to a lotus pedestal and forever escape the suffering of gestation in a mother’s womb, to be born in the Land of Ultimate Bliss—the realm of the Buddhas—and to attain the spiritual power of effortless play ⁽⁷⁵⁾, are all people who have already clearly understood their own minds; there is not one among them who does not teach beings to seek rebirth there.”

Master Tianru said: “If you have awakened to your own mind, then regarding rebirth in the Pure Land, even the strength of a thousand oxen could not pull you back.” Thus, although beginning bodhisattvas may have attained clear understanding, they are still very far from Buddhahood. They should therefore earnestly vow to attain rebirth there and must not delay.

Main Text: Sixth, because it gathers in those of every faculty, enabling both the keen and the dull to attain liberation: Among other Dharma-gates, some are so lofty that those of lesser capacity have no share in their benefit, while others are so low that they do not accord with the abilities of those of superior faculties. Thus, when the Buddha first expounded the Avatamsaka Sutra, those of lesser faculties were as though blind and deaf.

Upali examined matters with wisdom like the light of a firefly and only compounded the offenses of two bhiksus. This Dharma-gate of Buddha-mindfulness alone embraces both those of superior capacity and those of lesser faculties, because it is suited to them all. It may aptly be said to resemble the medicine Agada, which cures ten thousand illnesses, or a great furnace that casts a thousand kinds of vessels.

Is this not the gate of compassion flung wide open, a Dharma of universal deliverance that leaves no capacity behind?

Commentary: “As though blind” means this: When the Tathagata expounded the Great Avatamsaka Sutra in Jeta Grove ⁽⁷⁶⁾, eminent sravakas such as Sariputra and Maudgalyayana were unable to comprehend it. They were likened to the blind and the deaf, seeing and hearing nothing at all ⁽⁷⁷⁾. Even bodhisattvas who had accumulated practices were said to be bewildered and lost ⁽⁷⁸⁾. From this it is clear that the Dharma-gate was lofty and its principle great, while their capacities were small.

“Compounded the offenses” means this: The Vimalakirti Sutra says that two bhiksus had violated fundamental precepts unintentionally and came to disclose their transgressions and repent. Upali judged their offenses according to the Vinaya of the Lesser Vehicle, leaving them unable to resolve their doubts ⁽⁷⁹⁾. Vimalakirti rebuked him: “Upali! Do not disturb their minds with conventional rules and compound the offenses of these two bhiksus.” Master Yongjia ⁽⁸⁰⁾ criticized Upali’s discerning wisdom as being like the light of a firefly, saying that not only did he fail to awaken the two monks from their confusion, but he increased it instead. From this it is clear that the Dharma-gate was low while their capacities were profound, and the teaching itself was shallow.

Other examples include mistakenly giving the contemplation of impurity to a blacksmith and teaching breath-counting meditation to a cemetery keeper ⁽⁸¹⁾, neither of which brought any benefit. The gates established in this and that tradition—the Great Vehicle and the Lesser Vehicle—also differ from one another; and because faculties may be high or low, great or small, those teachings cannot suit everyone.

Agada ⁽⁸³⁾ is the name of a medicine from the Western Regions. This single medicine can cure every illness. It illustrates how the single practice of upholding the Name in mindfulness of the Buddha can entirely eliminate the illnesses of the five desires, the three poisons, immeasurable afflictions, and even the illness of biased attachment found in the Lesser Vehicle and among non-Buddhist paths.

“A great furnace” means that within one great furnace, myriad objects can all be smelted and cast into vessels. This illustrates how the single practice of upholding the Name in mindfulness of the Buddha accords with each person’s cultivation, whether their faculties are keen or dull, enabling all to attain rebirth among the nine grades and all to reach the stage of non-retrogression.

“Vast and great” means this: In the Book of Changes, the Qian hexagram is called Great Generation, while the Kun hexagram is called Vast Generation. The Dharma-gate of upholding the Name in mindfulness of the Buddha leaves no sentient being undelivered. It is like heaven, which covers all, and earth, which bears all, together nurturing and sustaining the myriad beings. Because its utmost compassion makes no distinctions or selections, it is called the “Universal Gate” Dharma.

Main Text: Seventh, because it protects practitioners beset by many obstacles and adversities, preventing them from falling: Since this is already the Dharma-ending age, practitioners often encounter many obstacles and adversities. If they lack right view even once, they immediately fall into deviant paths. Through the protective blessing of that Buddha’s awesome spiritual power and the power of his vows, practitioners are sheltered within his sublime radiance, free from disturbances caused by maras, and remain under the Buddha’s mindful protection until they accomplish the Way.

Thus it should be known that when right mindfulness is clear and distinct, the mara king cannot cause disturbance. It is like an image of the Baize that wards off monstrous apparitions or a precious mirror that subdues demons, leaving them nowhere to hide ⁽⁸⁴⁾.

Commentary: What is meant by “many obstacles and adversities”? When practitioners sit in meditative concentration, their contemplation may stimulate the five skandhas, which can then give rise to demonic obstacles ⁽⁸⁵⁾. The Surangama Sutra, for example, identifies fifty kinds of mara.

It says: “If one does not conceive oneself to have attained sagehood, this is called a wholesome state; but if one gives rise to the thought of having attained sagehood, one immediately becomes entangled in deviance.” It should therefore be understood that if right view is even slightly deficient, deviant maras will flourish. Not only will there be no benefit, but harm will result; one who wishes to advance will instead fall back.

For this reason, those of inferior capacity dare not undertake the study of the Way through Chan meditation.

Yet those who now practice mindfulness of the Buddha are gathered in and protected by the Buddha’s great vows and great power. The Buddha’s awesome spiritual power is immeasurable, and no heavenly mara dares interfere. Even if a demonic disturbance is about to arise, it will vanish of itself.

Furthermore, the sutra states: “Those who are mindful of the Buddha have the Buddha’s radiance shining upon them, illuminating an area forty miles around; therefore, demons cannot violate them. This is because they are constantly protected and kept in mind by the power of Amitabha Buddha and the Buddhas of the ten directions. From the day they first arouse the aspiration until they attain the Way, everything from beginning to end is auspicious.” Because right mindfulness is clear and distinct, even if demons come, they are easily recognized and easily dispelled. This cannot be compared with those who delight in sitting in stillness and cling to states of emptiness: having no mastery over their own minds, they encounter demons without recognizing them, until those demons enter their minds.

“The image of Baize” and the “precious mirror” are two analogies used to clarify the following meaning: one relies not only upon the protective power of the Buddhas, but must also rely upon the power of one’s own mindfulness. There is a divine beast, a lord over spirits, named Baize, which can speak human language and knows the natures and dispositions of all beings. Whenever malignant spirits see its image, they immediately flee. Hence it is said: In any house possessing an image of Baize, there will certainly be no such apparitions or monsters.

Furthermore, mountain spirits and wilderness ghosts can assume all kinds of forms ⁽⁸⁶⁾ to deceive people, but before a precious mirror they can neither transform themselves nor conceal their forms. This is analogous to one mindful of the Buddha: whenever right mindfulness is present and wisdom shines brightly, no heavenly demon or demon of the mind ⁽⁸⁷⁾ dares to cause disturbance.

Main Text: Eighth: It points directly to the mind that has mindfulness, enabling one to realize the principle of non-mindfulness. The mind is originally without mindfulness; when mindfulness arises, there is deviation. Yet because sentient beings, from beginningless time until now, have been habituated to deluded thoughts for far too long, these cannot easily be brought to an abrupt end. They are now taught to be mindful of the Buddha, just as one uses one poison to neutralize another poison and employs one’s own troops to drive back the enemy’s forces. When the illness is cured and the bandits pacified, it is just as when the sick body has recovered: there is no other healthy body apart from it. That is to say, the original bandit is none other than a natural son of our own household.

Commentary: The Treatise on the Awakening of Faith states: “The mind is originally free from thoughts.” If one then gives rise to thoughts in order to be mindful of the Buddha, would this not amount to disturbing one’s own mind? The Buddha Treasury Sutra states: “Neither awareness nor contemplation is called mindfulness of the Buddha. Neither thinking nor speaking is called mindfulness of the Buddha.” If one then gives rise to thoughts in order to be mindful of the Buddha, would this not contradict the Buddha-mind?

It is now said that to extinguish all thoughts of discriminative awareness and contemplation—that is, deluded thoughts—is the true-mark mindfulness of the Buddha; this principle is entirely correct. Nevertheless, although the mind is free from thoughts, its essential nature has already been defiled by ignorance, and deluded thoughts continue one after another, like an illness of seven years’ duration ⁽⁸⁸⁾ or a populace long accustomed to disorder; hence this is called habituation.

If one now attempts forcibly to suppress them and make the mind immediately tranquil, this is merely stopping movement in pursuit of stillness: the more one tries to stop it, the more it moves. Though coarse thoughts may temporarily cease, subtle thoughts still arise from instant to instant. If one takes this condition to be correct, would that not be a grave error?

As long as one remains at the stage of an ordinary being and cannot yet eliminate deluded thoughts and forget sensory conditions ⁽⁸⁹⁾, why not advance in cultivation precisely through those very conditions and thoughts? Therefore, one uses the mind that is mindful of the Buddha to attack deluded thoughts: a single utterance of the Buddha’s name can transform hundreds, thousands, tens of thousands, and hundreds of millions of miscellaneous thoughts.

Moreover, delusion arises from the true, just as waves arise from water. Thought itself is emptiness, clearly revealing the original essence of non-mindfulness. It is not apart from deluded thoughts that one separately attains the fruit of bodhi.

Therefore, it is said that the myriad dharmas are illusory and false and are nothing but the one mind. If one awakens to the principle of the one mind, then wherever the eyes look, all is bodhi.

It is like a sick body, which, once healed, is called a healthy body, or a disorderly populace, which, once pacified, is called good citizens. If one abandons deluded thoughts to seek a true mind elsewhere, it would be like a physician first killing the patient’s body and only afterward curing the illness, or a statesman planning to kill the entire nation and only afterward bringing peace to the people. How could there be such a principle?

Main Text: Ninth: Because its method of instruction is supremely skillful: although one seeks rebirth, in truth one awakens to the principle of non-arising. A bodhisattva of the Seventh Bhumi is only said to have obtained the manifest sign of the patience of non-arising, while one of the Eighth Bhumi actually realizes the principle of non-arising. If one wishes hastily to extinguish phenomenal arising in order to seek the principle of non-arising, the more one seeks it, the farther away it becomes.

One must now use the Dharma of seeking birth in the Pure Land to awaken to the principle of non-arising—entering through existence to attain emptiness and becoming a sage precisely in the state of an ordinary being. This may well be called: “Fine words penetrating the principle of the Way; precious medicine transforming the mortal frame into an immortal body.”

Commentary: “Only the manifest sign” is as stated in the Avatamsaka Sutra: “Among the Ten Bhumis, every bhumi is said to attain non-arising; yet it is properly at the Eighth Bhumi that it is truly attained. Regarding the Seventh Bhumi, it is said only that, through immeasurable purification of body, speech, and mind, one obtains the radiance of the Patience in the Non-arising of Dharmas.”

The commentary explaining the foregoing passage of that sutra further states that it is at the Eighth Bhumi that a bodhisattva properly attains the Patience in the Non-arising of Dharmas. With respect to the “Patience in the Non-arising of Dharmas” in that sutra, a bodhisattva of the Seventh Bhumi has only the luminous sign of that Dharma-patience appear before them; they have not yet truly attained it. The commentary on the Contemplation Sutra states: “Non-arising belongs to the stage of the First Abode,” the general meaning of which is similar to this.

Only upon reaching the Eighth Bhumi and becoming free from all discriminations of mind, mentation, and consciousness is one said truly to attain the stage of the Patience in the Non-arising of Dharmas. Thus it should be understood that the fruit of the patience of non-arising is difficult to obtain even for a sage of the Seventh Bhumi—how much more so for ordinary beings?

“The farther away it becomes” means this: weary of the suffering of existence, one hastily wishes to extinguish this arising existence in order to reach non-arising. Yet since that extinction is not true extinction, one merely increases one’s futile labor and weariness, ultimately returning to cyclic existence. It is like someone whose fixed karma of becoming an ox has not yet been exhausted: even if the cart is smashed to pieces, its owner will obtain another. An ancient saying has already made this analogy clear.

This sutra teaches that one should single-mindedly be mindful of the Buddha and make a vow to be reborn. After being born in that land, when the lotus blossoms and one beholds the Buddha, one naturally realizes that one’s original mind has always been unborn. What obstruction, then, could there be in using the skillful means of seeking rebirth? Hence it is said: “Eagerly seeking rebirth, yet never contradicting the principle of non-arising; vowing throughout the day to be reborn, while the mind has never arisen.” Only this may be called truly attaining the fruit of non-arising.

Because the principle of non-arising is revealed through arising, it is said that one enters through existence to attain emptiness. Arising belongs to ordinary beings, yet through arising one realizes the fruit of non-arising; therefore, it is said that one becomes a sage precisely in the state of an ordinary being. Upon reaching the road that leads home, one secretly transcends and is conveyed across in a hidden manner—each traveler arrives imperceptibly.

This is inconceivable and beyond deliberation; hence it is called “fine words penetrating the principle of the Way.” In an instant one is transformed, as though soaring from level ground into the realm of immortals, or as though an ordinary commoner became a noble person; hence it is called “precious medicine transforming the mortal frame into an immortal body.” Yet if one casts aside these fine words—the Buddha’s teaching on mindfulness of the Buddha—clings instead to extravagant words, abandons the medicine of immortality, and takes poison, would that not be deeply lamentable?

Main Text: Tenth: Because it clearly reveals the shortcut of cultivation, and indeed the shortcut within the shortcut. This has two meanings. The first is that the various gates of studying the Way extend across a distant journey of ten thousand miles, whereas mindfulness of the Buddha and rebirth in the Pure Land have from ancient times been called the shortcut.

Yet the single Dharma of mindfulness of the Buddha itself comprises many approaches. This present Dharma of upholding the Name is truly the shortcut within the shortcut—the shortcut made still more direct. For example, when a crane launches itself into flight, how could it equal the garuda spreading its wings?

When the steed Ji gallops swiftly, how could it compare with the dragon king soaring aloft? Without haste and without traveling, yet swiftly arriving—this is the shortcut within the shortcut.

Commentary: These two meanings are: 1) Comparison with the many approaches to Pure Land practice. 2) Selection of the Shorter Sutra, distinguishing it from the Longer Sutra within the same scriptural collection; hence it is called “the shortcut within the shortcut.” What is a shortcut? It is a short path that cuts directly across and reaches the destination swiftly, and is therefore called a “shortcut.” The short path illustrates that the Dharma-gate of Buddha-recitation requires very little effort; reaching the destination swiftly illustrates that success through Buddha-recitation is attained very quickly.

Great Master Shandao composed a verse saying: “There is but one shortcut in cultivation: simply recite the name of Amitabha Buddha.” Therefore, cultivating other Dharma-gates is called “leaving the three realms vertically,” whereas reciting the Buddha’s name and aspiring for rebirth is called “leaving the three realms horizontally.” It is like an ant or a wood-boring insect inside a bamboo stalk: if it bores lengthwise, it must pass through joint after joint and segment after segment, making it difficult to emerge; if it bores crosswise, a single hole immediately opens to the outside. Compared with other approaches to cultivation, the practice of Buddha-recitation brings results far more quickly, just as in this analogy.

Nevertheless, the Dharma-gate of Buddha-recitation is itself divided into many approaches, as will be explained below: from the four approaches to contemplating the Buddha through the true mark of reality, to dedicating the merit of the myriad practices, and so forth.

Although everyone inherently possesses the “Dharma-nature of the True Mark,” most sentient beings are burdened by exceedingly heavy karmic hindrances, and only a few awaken to this Buddha-nature. Therefore, several approaches are described below. In practicing Buddha-recitation by “contemplating an image of the Buddha,” once the image is removed, or whenever no image is present before one’s eyes, the object serving as the basis of cultivation can no longer be seen, and the practice is consequently interrupted.

In practicing Buddha-recitation through “visualization,” the mind is coarse while the object is subtle, so the wondrous contemplation is difficult to accomplish. In practicing Buddha-recitation through the myriad practices, one’s activities become exceedingly numerous and complicated, and it is difficult to avoid becoming attached wherever one turns.

Only this single practice of Buddha-recitation through upholding the Name is direct, expedient, and convenient. If Buddha-recitation continues without interruption, rebirth is attained. An ancient worthy said: “Provided that one beholds Amitabha Buddha, why worry that one will not awaken to the Buddha-nature of the True Mark?” Thus, without seeking the “Buddha of the True Mark,” the “Buddha of the True Mark” manifests distinctly. Therefore, the Dharma-gate of Buddha-recitation is the shortcut among methods of cultivation, while upholding the Name is the shortcut within the practice of Buddha-recitation.

A crane in flight surpasses ordinary birds, but how could it equal the great roc spreading its wings just once? The steed Ji galloping at full speed may surpass other horses, but how could it keep pace with a flying dragon? The first of each pair illustrates the practice of Buddha-recitation, while the second illustrates Buddha-recitation through upholding the Name.

“Neither hastening nor traveling” comes from the Appended Statements of the Book of Changes: “The principle of the Book of Changes involves no thought and no contrivance. It remains silent and unmoving; yet, when stimulated, it penetrates all circumstances under heaven. If one were not the most spiritually wondrous being under heaven, who could participate in such foreknowledge? Only the most spiritually wondrous can do so, for the most spiritually wondrous is swift without haste and arrives without traveling.” The meaning is that having to hasten before becoming swift, and having to travel before arriving, are characteristics of ordinary things.

The substance underlying divination with yarrow stalks remains silent, without thought or contrivance; yet, whenever stimulated, it immediately penetrates all things. This is called “swift without haste and arriving without traveling.” Because it possesses a wondrous efficacy surpassing the myriad things, it is called “supremely spiritual.” This passage from the Book of Changes is cited to clarify that although the various Dharma-gates of Buddha-recitation all speak of rebirth, their practice is somewhat more difficult and requires more time; comparatively speaking, one must travel and hasten before arriving swiftly.

In this practice of Buddha-recitation through upholding the Name, however, neither years and months nor a great amount of effort is required. Provided that one recites so as to attain single-mindedness within seven days, one is immediately reborn in that land. How can one fathom a principle so wondrously efficacious and utterly sublime as this!

Therefore, the Subcommentary to the Chapter on Samantabhadra’s Practices and Vows says: “Within the Great Canon there are more than several texts, whether sutras or treatises, that all teach Buddha-recitation as the causal practice.” Yet they all teach that one must cultivate diligently, accumulate much merit, and foster abundant virtue before attaining rebirth. This sutra teaches only that by upholding the Name and attaining single-mindedness, one immediately reaches the stage of non-retrogression. How could this not be a shortcut within a shortcut?

Main Text: The second meaning is that the Infinite Life Sutra extensively describes the circumstantial and direct rewards and fully records the various methods of cultivation. This Amitabha Sutra selects what is simple and convenient, sets aside what is complicated, and uses concise teachings to encompass profound and extensive meanings. It discusses nothing else, teaching only the practice of upholding the Name. Provided that one attains single-mindedness in recitation, one is immediately reborn in the Land of Ultimate Bliss. Therefore it is said: “Simpler still within simplicity, more wondrous still within wonder—the shortcut within the shortcut.”

Commentary: The Infinite Life Sutra will be clearly discussed under the two sections “Classification” and “Translation and Explanation.” In contrast with this sutra, people call that sutra the Longer Sutra, because although they belong to the same collection, they differ in breadth and concision. For those who delight in extensive teachings, the Buddha taught that sutra extensively; for those who delight in concise teachings, the Buddha taught this sutra concisely.

Yet although its words are concise, its principle is exceedingly clear; although the practice is simple, its merit is doubly supreme. For example, the Longer Sutra extensively discusses the performance of virtuous and meritorious deeds, whereas this sutra says only that upholding the Name is itself the cultivation of abundant merit and abundant wholesome roots. The Longer Sutra further distinguishes three grades, whereas this sutra states that all who are reborn in that land attain non-retrogression from the fruit of bodhi.

Therefore, Buddha-recitation through upholding the Name is not only the essential point among all Dharma-gates of Buddha-recitation; it is precisely the most essential point within this Amitabha Sutra. Hence it is called the Dharma profound and wondrous among all Dharmas, the wondrous method among all wondrous methods, and the shortcut among all shortcuts.

Main Text: Among the ten meanings separately discussed above, the first nine are further regarded as general, while the last is regarded as specific. Together with the meaning of the preceding general discussion, they constitute the causal basis for establishing the teaching of this sutra.

Commentary: “General” means that the sutras which commonly elucidate the Pure Land Dharma-gate all arise from this same causal basis. “Specific” means that this sutra alone is elucidated, emphasizing the practice of upholding the Name, since upholding the Name is taken as its causal basis. “Overall” refers to the preceding passage, which concisely explained that all sutras take the one great matter as their causal basis.

As for the intention with which Shakyamuni Buddha taught this sutra, it was: 1) to teach sentient beings to recite the Buddha’s name; 2) to teach sentient beings to uphold the Name in Buddha-recitation; and 3) to teach sentient beings to enter the Buddha’s knowledge and vision through Buddha-recitation by upholding the Name, thereby clearly realizing single-mindedness without confusion. This alone is the one great matter. Therefore, these three essential purposes are combined as the causal basis for establishing the teaching of this sutra.

INCLUSION WITHIN THE CANON, TEACHINGS, AND DIVISIONS (divided into three parts):

1. Canonical Inclusion: To which canon does this sutra belong?

2. Doctrinal Inclusion: To which teaching does this sutra belong?

3. Divisional Inclusion: To which division does this sutra belong?

1. CANONICAL INCLUSION

Main Text: We now know that the Buddha taught this sutra for such reasons; but we do not yet know where this sutra belongs within the divisions of the canon and teachings.

There are two classifications of the canon: 1. The Three Baskets; 2. The Two Baskets.

First, the Three Baskets are:

A) The Sutra Basket.

B) The Vinaya Basket.

C) The Abhidharma Basket.

This sutra—the Amitabha Sutra—belongs to the Sutra Basket. Although the various scriptures are also related to one another, this Amitabha Sutra is not the same as those other scriptures.

Commentary: The Sanskrit term is Sutra, translated into Chinese as “Discourse Concordant with the Truth”; this is the Sutra Basket, which will be explained under the title in a later passage. Vinaya is translated into Chinese as “Disciplinary Regulation”; this is the Vinaya Basket. Abhidharma is translated into Chinese as “Concerning the Dharma”; this is the Treatise Basket.

Both of the above Piṭakas have many meanings, but they are not especially necessary here, so they will not be explained. This scripture belongs to the Sūtra category: among the three Piṭakas of Sūtra, Vinaya, and Abhidharma, this Amitabha Sutra belongs to the Sūtra Piṭaka.

“Mutual inclusion” means, for example, that the Avatamsaka Sutra belongs to the Sūtra Piṭaka yet also includes the Vinaya and Abhidharma Piṭakas, because the chapters on the Ten Treasuries clearly discuss the precepts and Vinaya, while the chapters on Clarifying Questions clearly discuss doctrinal analysis and debate. The Brahma Net Sutra belongs to the Vinaya Piṭaka yet also includes the Sūtra Piṭaka, because the first part of the Chapter on the Mind-Ground extensively discusses the stages of the bodhisattvas. Other scriptures should be understood by analogy with these.

Since this sutra neither includes the precepts and Vinaya nor incorporates doctrinal analysis and debate, but from beginning to end is devoted exclusively to the Dharma-gate of mindfulness of the Buddha and seeking rebirth in the Pure Land, it is said that this sutra is unlike those other scriptures.

MAIN TEXT: The Two Piṭakas are:

A) The Bodhisattva Piṭaka.

B) The Śrāvaka Piṭaka.

This Amitabha Sutra belongs to the Bodhisattva Piṭaka. Other scriptures may also belong to both, but this sutra is unlike those other scriptures.

Commentary: The Bodhisattva Piṭaka and the Śrāvaka Piṭaka will be clearly explained later in the section “Explanation of the Text.” The Piṭaka is divided into two because the Sūtra Piṭaka contains both Mahayana and Hinayana teachings; hence it is divided into two categories under which the Dharma is classified. If considered in terms of persons, there are three vehicles, and it should likewise be divided into three Piṭakas. However, since pratyekabuddhas generally do not rely upon scriptural teachings, they are included among the śrāvakas; therefore, there are only two Piṭakas.

This sutra belongs to the Bodhisattva Piṭaka because it expounds the Mahayana Dharma. The adornments of both the circumstantial and direct recompenses, faith, vows, rebirth, and so forth are all practices benefiting oneself and others. They are the duties of bodhisattvas, who teach and transform sentient beings so that the Buddha-land may be purified.

“Mutual inclusion” means, for example, that the Avatamsaka Sutra belongs to the Bodhisattva Piṭaka yet also includes the Śrāvaka Piṭaka, because that sutra encompasses beings of every spiritual capacity. In this Amitabha Sutra, those of the Two Vehicles cannot attain rebirth in the Pure Land; therefore, it is said to be “unlike those other scriptures.”

Someone may ask: Why, then, does the sutra text say that Amitabha Buddha has a multitude of śrāvaka disciples?

Answer: They exist only provisionally, not ultimately. This will be clearly discussed later in the section “Explanation of the Text.”

Another question: To loathe and abandon the realm of suffering and seek the realm of bliss seems to be solely for one’s own benefit. How can this be the practice of a bodhisattva?

Answer: Seeking rebirth in the Pure Land is precisely for the sake of seeing the Buddha and hearing the Dharma. After attaining patience regarding the non-arising of dharmas, one returns to this world to rescue suffering sentient beings. This is the practice of a bodhisattva, not the path of a śrāvaka, as the Tiantai Master explained in the Treatise on Ten Doubts.

2. CLASSIFICATION BY TEACHING

Main Text: With regard to the teachings, according to the Venerable Xianshou’s classification, the Dharma teachings are divided into five: the Small, Initial, Final, Sudden, and Perfect Teachings. This Amitabha Sutra belongs to the Sudden Teaching, while also including the preceding Final Teaching and the subsequent Perfect Teaching.

Commentary: The five teachings are:

1. The Hinayana Teaching: Its exposition of the Dharma focuses solely on “the emptiness of persons.” ⁽⁹¹⁾ Although its treatises discuss “the emptiness of dharmas” to some slight extent, they do not do so very clearly. Because they establish the fundamental basis of defilement and purity ⁽⁹²⁾ upon the six consciousnesses and the three poisons, they have not yet penetrated to the ultimate source of “the emptiness of dharmas.” ⁽⁹³⁾

2. The Initial Mahayana Teaching: Because in the second period only “the emptiness of dharmas” was taught, while in the third period all three vehicles were taught, yet it was not affirmed that icchantikas of fixed nature ⁽⁹⁴⁾ could attain Buddhahood, this exposition of the Dharma had not yet reached the ultimate purport of the Mahayana and was therefore called the Initial Teaching. Since within it some attain Buddhahood while others do not, it is also called the Partial Teaching.

In what it teaches, it mostly discusses the characteristics of dharmas and rarely discusses Dharma-nature. Even when it discusses nature, nature still falls within the enumeration of characteristics. It bases itself upon the arising and ceasing of the eight consciousnesses to establish the various doctrines concerning the causes of samsara and nirvana.

3. The Final Mahayana Teaching: Because it reveals the principle of the wondrous existence of the Middle Way, it teaches that even icchantikas of fixed nature will all attain Buddhahood. Only then does it fully expound the ultimate purport of the Mahayana, and it is therefore called the Final Teaching. Because it accords with true principle, it is also called the True Teaching. In what it teaches, it mostly discusses Dharma-nature and rarely discusses the characteristics of dharmas. Even when it discusses “characteristics,” it integrates them into “nature.” Taking as its basis the nature of the Tathagatagarbha, which follows the deluded conditions of the eight consciousnesses, it establishes the various doctrines.

4. The Sudden Teaching: This teaching does not discuss the characteristics of dharmas at all but speaks exclusively of True Nature. The very non-arising of a single thought is called Buddhahood, without passing through any sequence of successive stages.

5. The Perfect Teaching: This teaching unifies all four preceding teachings, with phenomena and principle wholly complete and perfect. Its doctrinal standpoint is as follows: The Dharma-realm is infinitely manifold, while the ocean of nature is perfectly integrated, without mutual obstruction. With regard to arising through causes and conditions, one is all and all is one; characteristics are nature and nature is characteristics; nature and characteristics mutually encompass one another. Like Indra’s jeweled net ⁽⁹⁵⁾, every reflected image interpenetrates every other, alternately serving as subject and object in infinitely manifold ways without end.

These five teachings are clearly explained in the Profound Discourse on the Avatamsaka Sutra. For fear of excessive length, that explanation is not cited here.

This sutra belongs to the “Sudden Teaching.” This will be explained in the section on profound meaning below.

It also includes the teachings before and after it. First, it extends to the Final Teaching because all sentient beings who are mindful of the Buddha—even icchantikas of fixed nature—will attain Buddhahood.

Second, it includes the “Perfect Teaching,” as will also be explained in the section on profound meaning.

3. CLASSIFICATION BY DIVISION

Main Text: “Divisions” refers to the twelve divisions of the teachings, such as the Sūtra division, the Geya division, and so forth. This sutra belongs to the two divisions of Sūtra and Udāna.

Commentary: “Divisions” means distinct sections, because the teachings given by the Buddha throughout his lifetime are divided into sections, each having its proper classification.

“Geya” is translated into Chinese as “reiterative verse.” Udāna is translated into Chinese as “spoken spontaneously without being asked.” For fear of excessive length, the twelve divisions are not listed here. ⁽⁹⁶⁾ This sutra is said to belong to two divisions: 1. It belongs to the “Sūtra” division because it is a discourse that accords with truth and with the capacities of beings. 2. It belongs to the “Udāna” division because, without waiting for anyone to make a request, the Buddha himself called upon Śāriputra and addressed the assembly.

THE PROFOUND AND VAST MEANING (divided into three sections):

1. Inclusion within the Sudden Teaching

2. Partial inclusion within the Perfect Teaching.

3. Broad connection with the other teachings.

1. INCLUSION WITHIN THE SUDDEN TEACHING

Main Text: It is already known that this sutra belongs to the Sudden Teaching and, to a lesser extent, to the Perfect Teaching; but the full extent of its profound meaning is not yet known.

It was previously said that this sutra belongs to the Sudden Teaching. This means that through the practice of upholding the Name, one immediately attains rebirth, swiftly transcends the ordinary state, and rapidly realizes attainment. Because there is no circuitous course—nothing prolonged or delayed—the Amitabha Sutra properly belongs to the Sudden Teaching.

Commentary: The proper meaning of “Sudden” is this: It is exceedingly difficult for ordinary beings to attain the rank of sages, because the path is extremely long. Yet now, solely through the practice of upholding the Name, one immediately attains rebirth; having attained rebirth, one at once reaches the stage of Non-retrogression. It may truly be said: perfect accomplishment within this very life, completion in a single lifetime. It is like conferring the royal throne directly upon a commoner, without requiring passage through successive ranks. Nor can the circuitous path of the Gradual Teaching compare with it. Therefore, this sutra is said to embody the meaning of “Sudden.”

Main Text: Someone may raise the following question: In the Sudden Teaching of this sutra, the mind does not give rise to even a single thought, and this itself is called Buddhahood. Thus, the five dharmas and three self-natures are all empty, the eight consciousnesses are absent, and the two kinds of selflessness eliminate all attachments. Yet the present practice of upholding the Name and being mindful of the Buddha involves thought. Since there is thought, how can it be called “sudden”?

Answer: Because single-mindedness without confusion is precisely called non-thought. If thought still remains, it is not called single-mindedness. Yet once single-mindedness has been attained, what dharma is not quiescent?

Commentary: The five dharmas are: 1. Name; 2. Appearance; 3. Deluded conceptualization; 4. Right wisdom; 5. Suchness ⁽⁹⁷⁾.

The three self-natures are: 1. Name and appearance constitute the nature of imagined attachment; 2. Deluded conceptualization constitutes the dependently arisen nature; 3. Right wisdom and suchness constitute the perfectly accomplished nature ⁽⁹⁸⁾.

The eight consciousnesses are the alaya-consciousness, the manas-consciousness, and the six consciousnesses—eye, ear, nose, tongue, body, and mind—which together constitute the eight consciousnesses.

The two kinds of no-self are the no-self of persons and the no-self of dharmas ⁽⁹⁹⁾.

All that was discussed above is also included within the five dharmas. It is evident that in the Lankavatara Sutra and other sutras, all are emptied and all are eliminated. Regarding these five dharmas, it is said in one place: The Buddha-body is unconditioned and without form, and does not fall within numerical categories; this is called the Buddha-body.

When not a single thought arises, this is called the Buddha-mind; such is the essential purport of the “Sudden Teaching.” Now, when speaking of mindfulness of the Buddha, the Buddha’s name that is recited belongs to Name; the Buddha-body taken as the object belongs to Appearance; and the recollection of that Buddha belongs to Deluded Conceptualization. Even if pure thoughts continue uninterruptedly and one enters samadhi, this still falls under the designation “Right Wisdom and Suchness.”

Moreover, the discrimination of the Buddha belongs to conscious feeling. The mind capable of mindfulness is the subject, and the object of mindfulness is the perceived object; these belong to Person and Dharma. Thus, even the appearance of a self has not yet been eliminated—how, then, could the appearance of no-self possibly be eliminated?

Whatever the Sudden Teaching empties and eliminates is all present in this sutra. Because there is thought here, some raise the objection that this is not yet “Sudden”; but this teaching is precisely one of non-thought! Through single-mindedness without confusion, one does not cling to the existence of a mind that practices mindfulness; one does not cling to the nonexistence of a mind that practices mindfulness; one does not cling to a mind that both exists and does not exist as practicing mindfulness; and one does not cling to a mind that neither exists nor does not exist as practicing mindfulness.

Let us ask, then: Apart from these four propositions, what thought remains? Thus, although it is called mindfulness of the Buddha, it is mindfulness and yet non-mindfulness. Mindfulness that is non-mindfulness is what is called single-mindedness.

Such a mind is itself no-mind; it is only provisionally called “one.” In truth, even the appearance of oneness is absent, so where could one find the numerical categories that people call five, three, eight, and two? Therefore, this principle of single-mindedness without confusion is no different from “not a single thought arising.” How, then, could one say that this sutra is not “Sudden”?

2. PARTIALLY PERFECT

Main Text: That one part belongs to the Perfect Teaching means that it accords with the standpoint of the Perfect Teaching. Among the four kinds of dharma-realms, the first three are shared by all the teachings, while the last belongs exclusively to the Perfect Teaching. Now, this sutra is wholly embraced by the Perfect Teaching, and one portion of it is included within the Perfect Teaching. Because it contains only a small portion of the Perfect Teaching, it is said to be “Partially Perfect.”

Commentary: The four dharma-realms are: 1. The dharma-realm of phenomena; 2. The dharma-realm of principle; 3.

The dharma-realm of the nonobstruction of phenomena and principle. These three dharma-realms are found in all sutras. 4. The dharma-realm of the nonobstruction of phenomenon with phenomenon ⁽¹⁰⁰⁾.

This last is especially and uniquely found only in the Avatamsaka Sutra; therefore, it is called the “Distinct Teaching of the One Vehicle.” The nonobstruction of phenomena and principle is shared with the “Sudden” and “Final” Teachings. The nonobstruction of phenomenon with phenomenon, however, is not shared with those two teachings—the Sudden and the Final—because it stands uniquely beyond the One Vehicle within the “Common Teaching.” Therefore, it is called “Distinct,” but it is not the “Distinct Teaching” among the four teachings of Tripitaka, Shared, Distinct, and Perfect ⁽¹⁰¹⁾.

This Amitabha Sutra has one part belonging to the Perfect Teaching because the Avatamsaka Sutra is entirely the Perfect Teaching, whereas this Amitabha Sutra contains only a small portion of the Perfect Teaching. Regarding that small portion, ten meanings may briefly be enumerated:

1. The Avatamsaka Sutra states that throughout the entire material world, from every mote of dust and tip of hair to every visible and invisible thing, all proclaim the wondrous sound of the Dharma. The Amitabha Sutra states that the water, birds, trees, and forests all proclaim such Dharma gates as the Five Faculties, the Five Powers, the Seven Factors of Awakening, and the Noble Eightfold Path—as will be explained below.

2. The Avatamsaka Sutra states that within a mote of dust are fully contained the resplendent and inexhaustible dharma-realms of the ten directions. Similarly, the Larger Amitabha Sutra states that within a single jeweled tree one can see the Buddha-realms of the ten directions as reflections in a mirror.

3. The Avatamsaka Sutra states that, without ever moving from or leaving the site of awakening in quiescent cessation, one travels throughout the dharma-realm. Thus, although the essential nature and appearances remain serenely still as before, without the slightest movement or alteration, all the immeasurable dharma-realms, as numerous as numbers beyond comparison, have nevertheless been traversed in their entirety. Similarly, the Larger Amitabha Sutra states that Amitabha Buddha constantly abides in the Western Pure Land, yet is also present throughout all realms in the ten directions.

4. The Avatamsaka Sutra gives this analogy: If anyone sees the “king of medicinal trees” ⁽¹⁰²⁾, that person’s eyes become purified; likewise the ears, nose, tongue, body, and mind—none of the six faculties fails to become purified. The same is true when sentient beings see the Buddha: by seeing the Buddha of Perfect Awakening ⁽¹⁰³⁾ and hearing the Dharma of the Universal Gate, through spiritual power their six faculties become purified.

The Amitabha Sutra states that Amitabha Buddha sits at the site of awakening beneath the jeweled tree. Those who see or hear of that jeweled tree have all six faculties purified.

5. The Avatamsaka Sutra states that sentient beings amid the eight difficulties ⁽¹⁰⁴⁾ all transcend directly to the stage of the Ten Grounds. The Amitabha Sutra states that sentient beings in the hells or among hungry ghosts and animals, if they practice mindfulness of the Buddha, will all attain rebirth in the Pure Land.

6. The Avatamsaka Sutra states that one is all; therefore, in a single body the Tathagata can manifest as many heads as there are motes of dust throughout as many Buddha-realms as are inexpressible. From each head he manifests innumerable tongues. From each tongue he utters innumerable sounds, so that passages, characters, sentences, and meanings fill the entire dharma-realm. Similarly, the Larger Amitabha Sutra states that in that Land of Ultimate Bliss there are immeasurable jeweled flowers. From each flower shine thirty-six kotis of nayutas of hundreds of thousands of rays of light. Within each ray appear thirty-six kotis of nayutas of hundreds of thousands of Buddha-bodies, each universally expounding all Dharmas for sentient beings throughout the ten directions.

7. The Avatamsaka Sutra states that Vairocana Buddha and Shakyamuni Buddha both manifest two forms: the supreme transformation-body and the inferior transformation-body ⁽¹⁰⁵⁾. Similarly, the Contemplation Sutra states that Amitabha Buddha manifests a body sixty myriads of kotis of nayutas of Ganges sands of yojanas in height, yet he is also seen in an inferior transformation-body sixteen feet tall above the pond of water endowed with the eight virtues—as will be explained clearly below.

8. The Avatamsaka Sutra states that Vairocana Buddha is the teaching host. Similarly, Master Qingliang said that Amitabha Buddha is none other than the Fundamental Teacher, Vairocana Buddha.

9. The Avatamsaka Sutra states that the Avatamsaka Sutra is a scripture of the “Great Inconceivable,” while the Vimalakirti Sutra and other sutras are scriptures of the “Lesser Inconceivable.” Yet the Amitabha Sutra is simply a scripture of “Inconceivable Merit,” without distinguishing whether it is lesser or greater!

10. The standpoint of the Avatamsaka Sutra is that directly within the minds of ordinary beings, the unmoving wisdom of all Buddhas is immediately realized. This Amitabha Sutra states that, without going beyond the practice of mindfulness of the Buddha through recitation of his name, one attains the Buddha’s manifestation before oneself. Thus, the Amitabha Sutra stands on the same level as the Vimalakirti Sutra and other sutras and belongs to the same class as the Avatamsaka Sutra.

Because the Perfect Teaching wholly embraces this sutra—the Amitabha Sutra—and this sutra contains one part belonging to the Perfect Teaching, it is called “Partially Perfect” on account of the meanings in it that pertain to a small portion of the Perfect Teaching.

3. BROADLY CONNECTED (divided into two parts):

1. The Contemplation Sutra.

2. The other sutras.

THE CONTEMPLATION SUTRA

Main Text: Earlier it was said that this sutra is in accord with the Sutra of the Sixteen Contemplations because some maintain that the sixteen contemplative practices are called meditative virtue, whereas upholding the Name is called non-meditative virtue. Now, in explaining their accord, there are two meanings: 1. General; 2. Particular.

First, regarding the general meaning: all sixteen wondrous contemplations in the Sutra of the Sixteen Contemplations have the principle of one-pointedness of mind as their essential purport. This Amitabha Sutra emphasizes the principle of one-pointedness of mind and is therefore in precise accord with the intent of that sutra. That sutra teaches contemplating with one-pointed mind, while this sutra teaches reciting the Name with one-pointed mind. Since both equally lead to the PRINCIPLE OF ONE-POINTEDNESS OF MIND, how could one praise that sutra while disparaging this one? This is made clear in the commentary of Master Jingjue...

Commentary: “Being broadly in accord” means that, without distinguishing whether a teaching is Sudden or Perfect, one considers only the principles and meanings shared among the Mahayana sutras. Because the Sutra of the Sixteen Contemplations specifically expounds the Pure Land, it is cited first.

“Meditative virtue and non-meditative virtue”: Master Gushan classified the sixteen contemplations as meditative virtue. In contrast, he regarded the practice of reciting the Name taught in this sutra as non-meditative virtue ⁽¹⁰⁶⁾. Yet this sutra teaches that “one-pointedness of mind without confusion” has both a phenomenal and a noumenal aspect. Even phenomenal one-pointedness of mind is not entirely non-meditative virtue, much less noumenal one-pointedness.

“Precisely accords with the intent of that sutra” means that the other sutra teaches the cultivation of the three contemplations as follows: when the mind contemplates emptiness, it is itself empty; when it contemplates the provisional, it is itself provisional; when it contemplates the Middle, it is itself the Middle. Transcending all sequential stages, one realizes “the three contemplations in one mind.” This Amitabha Sutra teaches mindfulness of the Buddha through “upholding the Name.” When one attains “one-pointedness of mind without confusion,” neither the one who upholds nor that which is upheld can be found; this is called the contemplation of emptiness.

At the very moment of emptiness, however, the upholding subject and the upheld object are clearly apparent; this is called the contemplation of the provisional. It is neither provisional nor empty, yet is perpetually empty and perpetually provisional— inconceivable; this is called the contemplation of the Middle Way. By exclusively maintaining mindfulness of a single Buddha-name, one immediately attains one-pointedness of mind.

Once the mind is one-pointed, what stages could there be? This is precisely the meaning of perfectly cultivating the three contemplations. Thus, the other sutra takes contemplation with one-pointed mind as its essential principle, while this sutra takes mindful recitation with one-pointed mind as its central practice, for contemplation is mindfulness, and mindfulness is contemplation.

Since both sutras teach the same one-pointedness of mind, why should this sutra alone be disparaged as teaching non-meditative virtue?

Therefore, this Dharma-gate is called the “samadhi of mindfulness of the Buddha.” It is also called the “Samadhi of the Single Practice,” the “Samadhi in Which All Buddhas Appear Before One,” the “Prajna Samadhi,” and the “Universal and Impartial Samadhi.” “Samadhi” means Right Concentration. Since this Amitabha Sutra accords with so many samadhis, how could anyone dare disparage it as teaching non-meditative virtue? To speak according to principle: if one practices visualization but does not attain one-pointedness of mind, that contemplative practice also becomes non-meditative.

If one practices recitation of the Name and attains one-pointedness of mind, that practice of reciting the Name thereby becomes meditative. One should not judge according to whether the practice is visualization or recitation of the Name, but solely according to whether one-pointedness of mind is attained.

As Master Jingjue’s commentary states: “With regard to the Contemplation Sutra, Great Master Zhizhe classified the three kinds of pure karma ⁽¹⁰⁷⁾ as non-meditative virtue and the sixteen wondrous contemplations as meditative virtue.” Yet it has never been heard that he disparaged the practice of reciting the Name as non-meditative virtue! Master Gushan judged the Amitabha Sutra to teach non-meditative virtue, but I, Yunqi, do not accept that doctrine.

Moreover, the commentary on the Universal Gateway Chapter explains: “Single-mindedly invoking the Name has both a phenomenal and a noumenal aspect. To be exclusively mindful of the virtue of Avalokitesvara, with the thought continuing without interruption, is called phenomenal one-pointedness of mind. If one realizes that within this mind the four natures ⁽¹⁰⁸⁾ do not arise, then because one accords with the Dharma of the Wisdom of Emptiness, this is called noumenal one-pointedness of mind.” Although the Universal Gateway Chapter lacks the two words “without confusion,” Master Zhizhe still explained it using the term “Wisdom of Emptiness” (the wisdom of true emptiness).

How much less, then, could the Amitabha Sutra, which teaches “one-pointedness of mind without confusion,” be disparaged as teaching non-meditative virtue? According to my humble examination, when Master Zhizhe was about to enter parinirvana, he still invoked the names of the Three Jewels. At the end of his life, Master Zhang’an likewise was mindful of Amitabha Buddha and of the two great bodhisattvas Avalokitesvara and Mahasthamaprapta.

Both Master Zhizhe and his disciple alike “invoked the Name and were mindful of the Name.” Therefore, the words “non-meditative virtue” certainly cannot be applied to the practice of reciting the Name taught in this sutra. Upon examining this, my conviction becomes still firmer.

Main Text: Next, the particular meaning is explained. Some may raise the following objections:

1. The Amitabha Sutra teaches only the mere hearing of the Buddha’s Name.

2. The Amitabha Sutra describes the Buddha’s body as an Inferior Response Body.

3. The Amitabha Sutra says that the lotus flowers are only as large as cartwheels.

4. The Amitabha Sutra says that those guilty of the five rebellious offenses cannot attain rebirth.

5. The Amitabha Sutra belongs to the lowest grade.

They raise such objections because they do not understand that the two sutras—the Contemplation Sutra and the Amitabha Sutra—truly share the same meaning, nor do they understand that the Amitabha Sutra is even more singularly essential.

Commentary: “Only the mere hearing of the Name”: some object that the Contemplation Sutra teaches visualization of the Buddha’s excellent marks, whereas the Amitabha Sutra merely teaches upholding the four-character Name, without beholding the excellent marks of the Buddha’s body. They therefore consider it non-meditative virtue.

Yet this sutra states: “Amitabha Buddha, together with the assembly of sages, appears before that person.” Since it says that the Buddha appears, how could his excellent marks be absent? Moreover, he appears together with the assembly of sages, so both the host and his companions are manifest. The other sutra teaches beholding the Buddha through contemplation, whereas this sutra teaches beholding the Buddha through recitation of the Name. Although their causal practices differ, the Buddha they behold is one and the same.

“Inferior Response Body”: some raise the difficult objection that the Contemplation Sutra describes the Buddha’s body as being sixty trillion nayutas of Ganges sands of yojanas in height ⁽¹⁰⁹⁾, whereas this sutra does not mention this. They therefore suspect that it describes an “Inferior Response Body” and consequently call its teaching non-meditative virtue.

Yet the Larger Sutra states: At that time, Amitabha Buddha emitted a great radiance that illuminated all worlds universally. Ananda beheld the Buddha’s majestic form, vast and lofty like a mountain of pure gold, towering above all worlds. Thus, what is described in the Contemplation Sutra is still confined to a single world, whereas this sutra speaks of all worlds. How vastly greater and loftier is this! How could it be called an Inferior Response Body?

The Larger Sutra further states that the jeweled tree at Amitabha Buddha’s place of enlightenment ⁽¹¹⁰⁾ is naturally formed entirely from various precious substances. Since that jeweled tree is not the Bodhi tree beneath which a six-zhang body sits, how could this be called an Inferior Response Body?

Furthermore, the Contemplation Sutra states that the Buddha may manifest a body sixteen feet tall or eight feet tall, or may manifest an immense body filling the whole of space. Thus, according to the capacities and responses of sentient beings, the bodies they perceive vary in size and are not fixed. Therefore, an ancient master said: “Whether an inferior response, a superior response, a birth-body, or the Dharma-body, they are nevertheless not two bodies.” Moreover, this sutra says nothing at all about whether the Buddha’s body is large or small. How could anyone dare arbitrarily determine that it is an Inferior Response Body?

“The lotus flowers are as large as cartwheels”: some assert that the Contemplation Sutra says, “The lotus flowers are twelve yojanas across,” whereas this sutra says, “The smaller lotus flowers are as large as cartwheels.” They therefore call its teaching non-meditative virtue.

Yet they do not understand that the size of a cartwheel is not fixed. For example, the Larger Sutra speaks of cartwheels as large as hundreds of thousands of yojanas ⁽¹¹¹⁾, not merely “twelve yojanas.” This is clearly discussed later in the text.

“Those guilty of the five rebellious offenses cannot attain rebirth”: some raise the objection that the Contemplation Sutra says that those guilty of the five rebellious offenses can attain rebirth, whereas the Larger Sutra states: “Excepting only those guilty of the five rebellious offenses, who cannot attain rebirth.” They disparage this sutra’s power of deliverance as narrow and therefore classify it as teaching non-meditative virtue.

But they do not know that after the phrase, “Except those who have committed the five heinous offenses,” there are four additional words, “and slandered the True Dharma”; only then are they excluded. Although a person may have committed all five heinous offenses ⁽¹¹²⁾, if that person has not “slandered the True Dharma,” is it necessarily the case that rebirth cannot be attained?

Because one who “slanders” does not believe, and because one does not believe, one cannot attain rebirth. Thus it is said, “When there is doubt, the lotus does not open.” This is indeed so.

The Contemplation Sutra does not say, “slandered the True Dharma.” If slander were also included, then rebirth could not be attained. Moreover, in the passage concerning the lowest grade of the lowest level in the Contemplation Sutra, regarding the five heinous offenses, it says: “A person who has committed the five heinous offenses, at the time of death, recites the Buddha’s name ten times and immediately attains rebirth.” Thus, before the method of contemplation has been accomplished, one relies solely upon ten recitations.... Therefore, even one who has committed the five heinous offenses can attain rebirth precisely because one recites the name; only thereby can rebirth be attained.

How much more so when the Larger Sutra says: “Those whose offenses would cause them to fall into the hells, the realm of hungry ghosts, or the realm of animals will also be born in my land.” Are not those who fall into the hells precisely people who have committed the five heinous offenses?

“Only belonging to the lowest grades”: Some raise this question: The Contemplation Sutra speaks of the three lowest grades. Regarding the first of these, it says that a learned person should instruct the practitioner to join the palms or fold the hands and recite “Namo Amitabha Buddha.” Regarding the third grade, it says that a good spiritual friend instructs: “If a person of inferior understanding cannot contemplate the Buddha with joined or folded hands, that person should simply recite the name.” Thus, rebirth through the practice of invoking the name would seem to occur only in the lowest grades!

They do not know that the practice of invoking the name has both the phenomenal aspect and the principle aspect, and that the principle aspect itself has lower and higher levels. Those said here to be reborn in the lowest grades practice only phenomenal goodness. If they accomplish contemplation of principle, it is identical to the perfect cultivation of the three contemplations taught in that sutra, corresponding to it without duality; why worry that their grade and rank will not be high?

Moreover, the passage on the lowest grades specifically refers to evil and ignorant people who, by reciting the Buddha’s name, can be reborn there. It does not say that good and wise people who invoke the name are also confined to the lowest grades. Therefore, one should know that the two sutras—the Amitabha Sutra and the Contemplation Sutra—still share the same meaning.

“Uniquely essential” may be briefly explained in three respects:

1. Although the Contemplation Sutra clearly describes the Buddha’s body and says that this body is the Reward Body and is also the Dharma Body, its dimensions of as many nayutas ⁽¹¹³⁾ as the sands of the Ganges are not beyond numerical reckoning. As for how tall and vast the transformation body—the response-transformation body or birth body—is ⁽¹¹⁴⁾, thirteen questions and answers are still required afterward to resolve the doubt. This sutra simply speaks of immeasurable light and immeasurable lifespan. Thus, these do not belong to any numerical measure but point directly to the Dharma Body alone. This is the first uniquely essential feature.

2. Although the sixteen wondrous contemplations teach that “mind itself is contemplation, and contemplation itself is mind,” one must first contemplate the sun, then contemplate water, the ground, rows of trees, and the jeweled throne, and only afterward contemplate the Buddha’s body. Thus, they are not without stages and are exceedingly elaborate. This sutra, however, says there is no need to cultivate those practices; one need only concentrate upon the single practice of invoking the name. As soon as one attains one-pointedness of mind, one sees the Buddha appear directly before one’s eyes. This is the second uniquely essential feature.

3. Those reborn in the three highest grades can travel throughout the ten directions and attend upon all Buddhas, whereas no such teaching is given for the middle and lowest grades. Yet this sutra says that those who attain rebirth through invoking the name may each morning depart to make offerings to all Buddhas throughout the ten directions and then return to their land in time for the morning meal. This is the third uniquely essential feature.

When people hear that the two sutras have the same meaning, they still give rise to doubt; how much more frightened do they become upon hearing that this sutra is uniquely more essential! Therefore, this sutra is called a Dharma “difficult for people in the world to believe,” and it is also called a sutra of “inconceivable merit.”

OTHER SUTRAS

Main Text: “Furthermore, its meaning is interconnected with that of other sutras” means that the meaning of this sutra is interconnected with Mahayana sutras such as the Vimalakirti Sutra, the Lotus Sutra, and so forth. Only those who perceive the extensive interconnections in this way will understand that the purport of this sutra is all-embracing, profound, broad, and far-reaching. It should not be regarded as one of the shallow and limited sutras of the Lesser Vehicle, thereby incurring fault oneself!

Commentary: The Vimalakirti Sutra, the Lotus Sutra, and so forth: This sutra teaches that by invoking the name with one-pointed mind, one attains rebirth in that land, the Land of Ultimate Bliss. This is identical in meaning to “As the mind becomes pure, the Buddha-land becomes pure.” This is the meaning of the Vimalakirti Sutra.

Furthermore, this sutra teaches invoking the name with one-pointed mind, which is identical to “Using body and mind to recollect the Buddha”... and even to “When entering another’s house alone, single-mindedly recite ‘Namo Buddha’; when going alone to beg for food without a companion, also single-mindedly recollect the Buddha. Those who uttered even once ‘Namo Buddha’ have all accomplished Buddhahood.” This is the meaning found in the Lotus Sutra.

The words “and so forth” indicate that other sutras are cited only briefly. For example, the Manjusri Sutra teaches the cultivation of the samadhi of the single practice. The Great Prajnaparamita Sutra says: “If a person recollects the Buddha with a distracted mind... even until suffering is ended, that merit will not be exhausted.” This is the meaning of the Prajnaparamita Sutra.

Another sutra says: “For twenty-one days, bow down in reverence and recite the names of the Buddhas of the ten directions.” This is the meaning of the Sutra of Perfect Enlightenment.

Another says that five hundred ⁽⁵⁰⁰⁾ sons of a wealthy elder recited the names of the Buddhas of seven generations ⁽¹¹⁵⁾, whereupon they beheld the Buddhas’ radiant golden bodies and immediately attained the fruit of arhatship. This is the meaning found in the Sutra on the Samadhi of Contemplating the Buddha.

Another says: “A bodhisattva cultivates the six recollections ⁽¹¹⁶⁾, of which recollection of the Buddha is foremost.” It also says: “Fasten the mind upon recollecting and being mindful of the Buddha; through the power of these causes and conditions, afflictions are cut off.” This is the meaning found in the Nirvana Sutra.

The Buddha said to his royal father: “You should now recollect Amitabha Buddha in the Land of Ultimate Bliss in the West, always diligently persevering, and you will attain Buddhahood.” It also says: “Cultivate the ten minds and dedicate the merit toward seeking rebirth; when life ends, you will certainly be born in that Buddha’s land—the land of Amitabha Buddha.” These are all meanings found in the Ratnakuta Sutra.

As for this sutra being identical to the perfect teaching of the Avatamsaka Sutra, this has already been seen in the preceding text.

The meanings of recollection of the Buddha are beyond exhaustive enumeration. The foregoing merely sets forth the general purport of this single sutra. If its meanings were discussed extensively, then, for example, the Vimalakirti Sutra says that Vimalakirti’s ten-foot-square chamber accommodated thirty-two thousand (32,000) lion thrones. This sutra now says that those from the ten directions who are reborn in Amitabha Buddha’s Pure Land, as numerous as raindrops, are all born within the seven-jeweled ponds without the least crowding. This is precisely the meaning of the Vimalakirti Sutra.

In the chapter “The Tathagata’s Supernatural Powers,” Shakyamuni Buddha and all the transformation Buddhas of the ten directions together manifest the sign of a broad, long tongue extending as far as the Brahma Heaven in praise of the Lotus Sutra. This sutra says that all Buddhas of the six directions likewise manifest the sign of a tongue in praise of Amitabha Buddha. This is precisely the meaning of the Lotus Sutra. Here, only a small portion of its correspondences with the Mahayana sutras has been cited; for fear of excessive length, the many remaining examples have not been presented.

Furthermore, in the section on causes and conditions in the Treatise on the Awakening of Faith, the Commentary states: “Those at the initial stage of the Ten Faiths have four kinds of capacities: Employing prostration and repentance to extinguish offenses assists those of the most elementary capacity (the capacity of humans and devas). Cultivating the practices of calming and contemplation assists those of middling capacity (the capacities of Hearers and Pratyekabuddhas).

Employing the Dharma of seeking rebirth in the Pure Land assists those of superior capacity (the bodhisattva capacity). The first capacity refers to sentient beings burdened with many karmic obstructions. Those of middling capacity are ordinary beings and followers of the Two Vehicles.” Thus, it is known that the Pure Land Dharma-gate is a practice for Mahayana bodhisattvas.

Its principles and meanings encompass and summarize the preceding passage. “Offenses” refers to those who disparage this sutra; that is, by disparaging the Mahayana sutras, they incur immeasurable offenses.

THE CATEGORIES OF THOSE FOR WHOM THIS TEACHING WAS SPOKEN (divided into two sections)

1. Discernment (Comparative selection)

2. Comprehensive inclusion (General inclusion)

1. DISCERNMENT

Main Text: It is already known that the text of this Amitabha Sutra is concise yet its meaning is complete; its words are accessible yet its intent is profound. But it is not yet clear which capacities it assists and how many levels there are.

First, “discernment” means making comparative selections and distinctions. Initially—before proceeding to the levels—there are three kinds of people who are not suitable vessels: 1. Those without faith; 2. Those without vows; 3. Those without practice. Conversely, all those who possess these are suitable vessels with the requisite capacities.

Commentary: First, it explains which capacities are suitable and which are unsuitable. It then distinguishes the levels as superior or inferior. The essential purpose is to enable sentient beings to understand, so that they may relinquish what is wrong and follow what is right, abandon the inferior, and adopt the superior.

Faith means believing that sentient beings and the Buddha are not two; sentient beings who are mindful of the Buddha will certainly attain rebirth there and ultimately become Buddhas. As the sutra states: “All of you should believe and accept my words.” Indeed, it is so!

Vow means that this faith is not merely empty belief. One must be like a child remembering its mother, gazing toward her with loving yearning, resolutely wishing to attain rebirth, as the sutra states: “You should make the vow to be born in that land.” Truly, it is so!

Practice means that the vow must not be merely an empty aspiration. One must constantly practice with diligence, thought after thought continuing without interruption. As the sutra states: “One must uphold the Name until attaining single-mindedness without confusion.” Truly, it is so.

These three are called the “three provisions.” If the provisions are incomplete, one cannot hope to proceed forward. Furthermore, these three are like the three legs of a tripod. Whether all are absent, one is present while two are lacking, or two are present while one is lacking, it cannot stand firmly.

This may also be clarified by analogy: Consider the five kinds of grain. A person without faith does not believe that this very grain is a seed, or that if this seed is now planted and cultivated, it will certainly later produce grain.

A person who has faith but no vow knows that the seed is good but has no desire to obtain the grain. A person who has a vow but no practice wishes to obtain the grain but does not diligently plow and sow. If these three are entirely absent, or if one or two are missing, then, according to the foregoing passage, one should understand that attainment is impossible.

These three kinds of people are all compared to broken vessels that cannot contain the ambrosial flavor of the Dharma; hence, they are called unsuitable vessels.

Furthermore, although worldly people may perform various charitable deeds, if they lack Faith, Practice, and Vow regarding that Buddha-land, they are also called unsuitable vessels. Although people may have committed offenses, if they possess complete Faith, Practice, and Vow regarding that Buddha-land, they are still called suitable vessels with the requisite capacities.

The statement, “Conversely, all are suitable vessels,” will be explained clearly in the passage below.

Main Text: Among those who are suitable vessels, differences still arise according to their individual capacities, producing “classes” and “grades”: three and nine; nine multiplied by nine; three multiplied by three. If these are repeatedly analyzed and further subdivided into branches, they must become immeasurable in number, as clearly explained in the two scriptures.

Commentary: This next explains the levels. “Classes” refers to the three classes described in the Larger Sutra. “Grades” refers to the nine grades described in the Contemplation Sutra. Therefore, it speaks of three and nine.

Within the three “classes,” each “class” has three divisions, making nine “classes.”

Within the nine grades, each grade again has nine divisions, making eighty-one ⁽⁸¹⁾ grades. Since the classes are inexhaustible and the grades are likewise boundless, they become hundreds, thousands, myriads, and billions of “classes” and “grades.” Therefore, it says: “They extend even to immeasurability.”

In principle, all are said to practice mindfulness of the Buddha, and all alike attain rebirth. The reason so many Classes and Grades are distinguished is that, among those who cultivate mindfulness, some practice at the level of phenomena and others at the level of principle, while their effort in practice may be lax or diligent. Thus, causes yield their corresponding results, and their levels must therefore differ.

Hence, the Nirvana Sutra states: “The single Dharma of the twelve links of dependent origination has never been two different Dharmas. Yet when people of inferior wisdom contemplate and cultivate it, they attain the fruition of a Hearer. When people of middling wisdom contemplate and cultivate it, they attain the fruition of a Pratyekabuddha.

When people of superior wisdom contemplate and cultivate it, they attain the fruition of a bodhisattva. When people of supremely superior wisdom contemplate and cultivate it, they attain the fruition of Buddhahood.”

It is also like the statement: “Although the food in a single bowl is the same, devas partake of it with differing degrees of deliciousness; though the river is one and the same, the three kinds of beings crossing it experience differing depths and shallows” ⁽¹¹⁷⁾. How could this be false?

Moreover, if we pride ourselves on having sharp faculties and intelligence, yet upon hearing the Dharma of mindfulness of the Buddha regard it with contempt, how could we know that the higher and lower Classes and Grades depend solely upon the individual? If one resolutely refuses to be mindful of the Buddha, one leaves the share of foolishness to oneself. Those who delight in novelty and rely upon their cleverness are asked to calm their minds and reconsider!

2. COMPREHENSIVE INCLUSION

Main Text: Comprehensive inclusion means that anyone who is mindful of the Buddha’s Name will certainly attain rebirth in that land. Thus, whether high or low, noble or ordinary, and even whether one believes or doubts, praises or disparages, so long as one knows that this Buddha exists, one has thereby formed a wholesome root. Even though it may take many kalpas and many lifetimes, through this one will ultimately attain liberation.

Commentary: “Whether high or low” means that those born in the highest grade immediately attain the fruition of Buddhahood, while those born in the lowest grade still enjoy blessings surpassing those of the celestial palaces ⁽¹¹⁸⁾.

Thus, although their grades and positions differ, they all attain non-retrogression.

“Whether noble or ordinary” means that even ordinary beings fully bound by every fetter ⁽¹¹⁹⁾, so long as they attain rebirth, share the same rank as the bodhisattvas assembled together in one place and will certainly attain the fruition of sagehood. This is explained from the perspective of favorable conditions.

The following discussion of belief, doubt, praise, and disparagement encompasses both favorable and adverse conditions; there is not a single kind of person who fails to receive benefit.

Question: It is fitting that those who believe and praise should obtain such benefits, but why are those who doubt and disparage also said to possess wholesome roots?

Answer: Bodhisattva Never Disparaging bestowed predictions of Buddhahood upon everyone. Those who doubted and disbelieved went so far as to strike and revile him, and because of this they fell into the hells. After emerging from the hells, however, they ultimately attained the Way.

Did not their striking and reviling arise from doubt? Did not doubt arise from knowing? Did not knowing arise from hearing?

Because they heard and learned that there was a Buddha, doubt arose. If they had neither heard nor known, from where could doubt have arisen? Because they heard and knew, the single word “Buddha” was already stored within their repository consciousness, like a seed sown in the earth that suddenly encounters rain and nourishing dew; one day it will split open, sprout, and send forth a shoot.

The same principle applies to those who disparage the Buddha. Therefore, it is said that whoever knows of the Buddha thereby forms wholesome roots and will ultimately attain liberation. If one neither hears nor knows, no wholesome seed is formed.

THE ESSENTIAL NATURE OF THAT WHICH EXPOUNDS (divided into four sections)

1. According with appearances: Following the appearances of written words....

2. Consciousness-only: Merely transformations of consciousness....

3. Returning to the nature: All return to the intrinsic nature....

4. Non-obstruction: The non-obstruction of phenomena and principle....

1. ACCORDING WITH APPEARANCES

Main Text: It has already been established that this Amitabha Sutra universally encompasses beings of every capacity, but it has not yet been clarified what constitutes the essential nature of the principles it expounds. Following the ancient arrangement, this was successively divided into ten approaches. Upon tracing them to their source, however, they may be summarized in four approaches. First is the Approach of Following Characteristics, which is further divided into two:

1. Sound, Names, Phrases, and Letters.

2. The meanings expounded.

This is because both text and meaning belong to the characteristics of written language.

Commentary: The successive division into ten approaches ⁽¹²¹⁾ is clearly found in the Profound Discourse on the Avatamsaka Sutra. Master Guifeng consolidated them into four approaches:

1. Sound, Names, Phrases, and Letters: According to the teachings of both the Mahayana and the Hinayana, some sutras take Sound as the substance of the teaching, while others take Names, Phrases, and collections of Letters as the substance of the teaching. Here, following Great Master Qingliang, all four are employed.

Sound is taken as the substance of the teaching. Names are ordered arrangements that explain the intrinsic nature of dharmas. Phrases are ordered arrangements that explain the distinctions among dharmas.

Letters are the elements joined together to form the basis of the preceding two. These three—Names, Phrases, and Letters—combine and interact so that spoken sounds may be clearly expressed and understood. Sound alone cannot elucidate meaning, while Names, Phrases, and Letters by themselves possess no independent substance.

Therefore, only when all four are combined are they sufficient to constitute the substance of the teaching, because the conventional and the real, substance and function, mutually assist one another.

2. The meanings expounded: If these four—Sound, Names, Phrases, and Letters—had no meaning to serve as that which is expounded, they would be like mere natural sounds ⁽¹²²⁾, utterly devoid of significance. Yet if there were only meaning without written words, through what could the wondrous principle be revealed? Therefore, written words accord with meaning, and meaning accords with written words. Only when text and meaning mutually assist one another do they constitute the substance of the teaching.

Thus, in this sutra, from the words “Thus have I heard” to the words “paid homage and withdrew,” there is the substance of Sound, Names, Phrases, and Letters; and what is expressed therein concerning the circumstantial and direct rewards, faith, vows, rebirth, and so forth constitutes the meanings expounded. These two—text and meaning—mutually depend upon one another to constitute the substance of the teaching.

Main Text: Furthermore, if each dharma is considered in terms of its capacity to reveal meaning, there is not a single dharma that is not a Buddha-work, such as fragrant rice, light, and so forth. Therefore, it should be understood that every dharma can constitute the substance of the teaching.

Commentary: As for dharmas capable of revealing meaning, each dharma manifests it in itself, without awaiting written words. As the Avatamsaka Sutra states, cloud terraces, jeweled nets, pores, and rays of light can all expound the Dharma. The Vimalakirti Sutra states that there are Buddha-worlds where fragrant rice performs Buddha-work ⁽¹²³⁾, Buddha-worlds where light performs Buddha-work, and even a single color, a single gesture, or a single movement—there is no dharma that is not Buddha-work, and so forth. In this Amitabha Sutra, the water, birds, trees, and forests all proclaim wondrous sounds of Dharma. Thus, whichever single dharma one takes and employs can constitute the substance of the teaching.

2. CONSCIOUSNESS-ONLY

Main Text: Consciousness-only means that this text and these meanings are all manifested through transformations of consciousness, giving rise to the four propositions concerning the original substance and its reflected image.

Commentary: The four propositions are:

1. There is only the original substance and no reflected image ⁽¹²⁴⁾. This is the Hinayana teaching. Because followers of the Hinayana do not understand that all teachings of the Dharma are manifested through transformations of consciousness, they hold that the Tathagata actually expounds the Dharma.

2. There are both the original substance and the reflected image. This is the Initial Teaching. Because the Buddha himself expounds the teaching, both its text and its meaning arise from the Wisdom of Wondrous Observation ⁽¹²⁵⁾ within the purified sixth consciousness; this is called the “teaching as original substance” ⁽¹²⁶⁾. In the listener, meaning is transformed and manifested upon consciousness; this is called the “teaching as reflected image” ⁽¹²⁷⁾. This is because Buddhas and sentient beings mutually serve as predominant conditions ⁽¹²⁸⁾ for one another.

3. There is only the reflected image and no original substance. This is the Final Teaching. Apart from the minds of sentient beings, there is no Buddha. The Buddha merely uses great compassion and great wisdom as predominant conditions, causing the Buddha expounding the Dharma to appear within the minds of sentient beings whose capacities have ripened. Therefore, the entirety of the Buddha’s teaching is a reflected image within the minds of sentient beings.

4. There is neither original substance nor reflected image. This is the Sudden Teaching. Not only is there no Buddha outside the mind, but there is also no reflected image within the minds of sentient beings, because the true nature is originally and utterly beyond written words and speech. Thus it is a teaching in which there is no teaching. As in the statement: “Venerable Subhuti, you do not expound the Dharma, and I, Shakra, do not hear it” ⁽¹²⁹⁾. Both speaker and listener are absent; there is consciousness-only. Therefore, consciousness is taken as the substance of the teaching.

With regard to this sutra, according to the Final and Sudden Teachings, sentient beings whose minds delight in escaping the realm of suffering perceive within their own minds a Buddha expounding the circumstantial and direct rewards, faith, vows, rebirth, and the Land of Ultimate Bliss; yet in truth there is neither teaching nor hearing. Therefore, consciousness is taken as the substance of the teaching.

3. RETURNING TO THE NATURE

Main Text: Returning to the nature means that the preceding approach returned the objects transformed to the eight consciousnesses that transform them. Now the eight consciousnesses and all that they manifest are returned to the One Mind that manifests them. Thus, the nature is taken as the substance of the teaching.

Commentary: What is the One Mind? It is the intrinsic substance of True Suchness. Since all teachings of the Dharma flow forth from this True Suchness, all characteristics are gathered back into the one nature—True Suchness. Hence, what is called the Geya section of repeated verses is still True Suchness; the Vyakarana section of predictions is also True Suchness; indeed, all twelve divisions of the teaching are entirely True Suchness. Tracing the true principle of the teaching step by step back to its source ultimately reaches this point. It is like objects in a dream never being apart from the dream, and the dream never being apart from the sleeper.

The Commentary on the Sutra of Perfect Enlightenment states: “Sentient beings and the teachings of the Dharma are originally nonexistent. All are merely transformations of consciousness; consciousness itself is like an illusion or a dream—it is only the One Mind.” Thus, one’s own mind is taken as the substance of the teaching.

In this sutra, all dharmas—the circumstantial reward, direct reward, and vows, together with both text and meaning—ultimately return to the principle of the “One Mind of True Suchness.” Therefore, an ancient master said: “All Mahayana sutras use the one ‘True Characteristic’ as their seal of verification and as the substance of their teaching.” This sutra uses “one-pointedness of mind,” which is precisely the True Characteristic and precisely True Suchness. Thus, the preceding two approaches—Following Characteristics and Consciousness-Only—are combined and returned to the One Mind as the substance of the teaching.

4. NON-OBSTRUCTION

Main Text: Non-obstruction means that Mind, objects, phenomena, and principle are intrinsically interpenetrating. Objects and phenomena are called Following Characteristics. Mind is Consciousness-Only. Principle is Returning to the Nature. All mutually penetrate one another.

Commentary: “Mutually penetrate” means that the one mind still possesses the two approaches of arising-and-ceasing and True Suchness. Because True Suchness is itself arising-and-ceasing, principle does not obstruct phenomena. Because the phenomena, mind, and objects of arising-and-ceasing are themselves True Suchness, phenomena, mind, and objects do not obstruct principle.

This sutra teaches that Mind is itself the Land. Thus, although it is a single unconditioned thought, this does not obstruct the pervasive display and array of ponds, towers, birds, and trees, where sentient beings who have faith and joyful aspiration are reborn according to their vows. The Land is itself Mind; thus, although it is fully adorned with the seven treasures, this does not obstruct its complete emptiness and quiescence, wherein not even a mote of dust is grasped and, in truth, there are no sentient beings born in that land. Thus, mind, objects, phenomena, and principle, mutually interfusing and encompassing one another, are taken as the substance of the teaching.

THE PRINCIPAL TENET AND ULTIMATE PURPORT (divided into three sections):

1. General Presentation (A general exposition of the principal tenet and ultimate purport)

2. Differing Interpretations (Separate explanations of the principal tenet and ultimate purport)

3. Correct Meaning (The true principal tenet and ultimate purport of this sutra)

1. GENERAL PRESENTATION

Main Text: We have already understood that the substance capable of conveying the meaning in this sutra is all-encompassing in this way, but we do not yet know what the purport and aim of the sutra are. The treatise states: That which is emphasized in the teaching is called the purport; that to which the purport leads is called the aim. These, however, may be universal or particular.

Universally speaking, the Buddha’s teachings take causes and conditions as their purport. Particularly speaking, according to the ancient classification, there are ten approaches ⁽¹³⁰⁾: beginning with the approach of “both self and dharmas exist” and ending with the tenth approach, “perfect interfusion endowed with all virtues.” The later approaches surpass the earlier ones; their successive order ranges from lower to higher.

Therefore, every sutra has both a purport and an aim.

Commentary: “Emphasized” means esteemed. When the sages established the teachings, whatever was esteemed and emphasized in the words of a sutra became its purport. “Leads to” means arrives at: for what purpose was this purport, or doctrinal standpoint, established? Examining the destination to which the purport leads, that is called the aim.

“Causes and conditions” distinguishes this teaching from doctrines of causelessness and false causation. The Dharma taught by the Buddha during forty-nine years does not go beyond the words “causes and conditions.” Thus it is said: “Because of causes and conditions, there is arising and cessation; because of causes and conditions, all is itself emptiness; because of causes and conditions, all is itself provisional existence; because of causes and conditions, all is itself the Middle.” We therefore know that the purport of the Buddha’s teachings is wholly encompassed by the words “causes and conditions”; hence this is called the universal aspect.

The ten approaches are:

1. The purport that “both self and dharmas exist.” Internally, one clings to the existence of a self; externally, one clings to the existence of dharmas ⁽¹³¹⁾. This is called the purport of non-Buddhist paths that rely upon the Buddha-Dharma ⁽¹³²⁾.

2. The purport that “dharmas exist, but there is no self” differs from the non-Buddhist paths; it is the purport of the Lesser Vehicle.

Thus, from the first to the last and from the lower to the higher, the sequence continues up to the tenth purport, “perfect interfusion endowed with all virtues.” The ten approaches are distinguished and fully explained in the Profound Discourse on the Avatamsaka Sutra. Condensed, they become five approaches, yet they do not go beyond the purports of Existence, Nonexistence, Dharma Characteristics, Dharma Nature, and Perfect Interfusion.

This sutra esteems the Dharma. The dependent and primary recompenses, faith, vows, rebirth in the Pure Land, and so forth all return to the principle of the One Mind. This is because the one-pointed, undistracted mind is precisely the Dharma nature.

DIFFERING INTERPRETATIONS

Main Text: In the past, many commentators explained this Amitabha Sutra. Some said that it takes faith and vows as its purport. Others said that it takes transcendence of the three realms and the purity of both kinds of recompense as its purport, while enabling sentient beings to attain the stage of non-retrogression is its aim.

Commentary: Most commentators agree with the interpretation that takes faith and vows as the purport, because the sutra repeatedly states: “If there are those who have faith, they should make vows, vowing to be born in that land.”

What are the two kinds of purity? As the treatise states: “In the Land of Ultimate Bliss, the two recompenses—the dependent and the primary ⁽¹³³⁾—are pure and adorned, beyond comparison with the dependent and primary recompenses within these three realms.” Therefore, these two kinds of purity are taken as the purport, while their essential aim is to enable sentient beings to be born in that pure Land of Ultimate Bliss. Once born in that land, they immediately attain the stage of non-retrogression. This is taken as the aim.

THE TRUE INTENT (divided into two parts):

1. General presentation: The common purport and aim of this sutra.

2. Particular explanation: The particular purports and aims of this sutra.

GENERAL PRESENTATION

Main Text: This sutra esteems the Dharma nature. Within the Dharma nature there are again universal and particular aspects. Taken together, “the purity of the dependent and primary recompenses” and “faith, vows, and rebirth” constitute its purport and aim.

Commentary: The two preceding explanations are both adopted and combined in the latter statement, together constituting the purport and aim. This is because the first explanation does not include the dependent and primary recompenses, while the second does not clearly express faith and vows. They must therefore be combined to avoid deficiency. Through the mutual support of the dependent and primary recompenses, faith, and vows, rebirth is attained; yet none of these lies outside one’s own mind.

What does it mean that they together constitute the purport and aim?

This may be compared with the Avatamsaka Sutra, which likewise collectively takes the teachings of “cause and effect and dependent arising” and “the true principle of the Dharma Realm” as its purport and aim. If they are distinguished, the former phrase is the purport and the latter the aim; the meaning is self-evident. If one wishes to add another expression, the Avatamsaka Sutra adds the phrase “inconceivable,” and the Amitabha Sutra does likewise.

PARTICULAR EXPLANATION

Main Text: Further distinguished, these form five pairs of dharmas:

1. Teaching and meaning; 2. phenomena and principle; 3. object and practice; 4. practice and quiescence; 5. quiescence and function.

These are taken as the purports and aims. (Each pair constitutes one purport and aim; the five pairs constitute five purports and aims.)

Commentary: First, what is the pair of “teaching and meaning”? It means taking the Teaching as the purport and elucidating its Meaning as the aim. What is the intention of the teaching that esteems the practice of mindfulness of the Buddha and rebirth? It is precisely to enable sentient beings to understand the words of this sutra: that Amitabha Buddha’s dependent and primary recompenses are supremely pure and adorned, so that they may give rise to faith, practice mindfulness of the Buddha, and make vows to be born in that land. Such meaning is present within the sutra’s teaching, and this is its aim; the teaching is not merely empty language and written words.

Second, what is the pair of “phenomena and principle”? It means taking Phenomena as the purport and enabling people to awaken to Principle as the aim. According to the preceding passage, all the words and teachings in a sutra concern the meaning they convey, and within that meaning are both phenomena and principle. What is the intention of esteeming such phenomena as the dependent and primary recompenses, faith, vows, and so forth? It is precisely to reveal that the ultimate principle is fully present within phenomena. This is the aim; it is not merely a narration of events and circumstances.

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Translation source: Linh Sơn Pháp Bảo Đại Tạng KinhLicense: Linh Sơn Pháp Bảo Đại Tạng Kinh (Việt dịch) · nguồn: rongmotamhon.net (Liên Phật Hội) · EN: AI translation from Vietnamese source, awaiting source English

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