阿彌陀經疏鈔

The Fruition (divided into two parts)

1. The Buddha Appears Before Me

2. I Go to the Buddha’s Land

THE BUDDHA APPEARS BEFORE ME

When that person approaches the end of life, Amitabha Buddha, together with the assembly of sages, appears before them.

Commentary: “That person” refers to one who practices the Dharma method of upholding the Name and recollecting the Buddha. According to the preceding passage, whenever one attains single-mindedness without distraction, then, as one’s life is about to end, the Buddha will certainly appear before one. This occurs because one’s own power and the Buddha’s power respond to and resonate with each other, as taught in the two sutras and in other sutras.

Subcommentary: “One’s own power” means that when an ordinary person reaches the end of life, at the moment when the body of the present existence is about to cease and the body of the subsequent existence has not yet arisen, all the evil and good deeds performed throughout that person’s life naturally appear before them. For example, if one has committed the ten evil deeds or the five rebellious acts, the signs of the hells appear first; if one has been miserly, greedy, envious, and jealous, the signs of the realm of hungry ghosts appear first. Even so, if one has cultivated the five precepts and the ten wholesome deeds, the realms of humans and devas appear first.

Now, when a person devotes themselves to recollecting the Buddha and attains single-mindedness without distraction, their pure mindfulness is accomplished. With the mind purified, how could the Buddha not appear before them? The Surangama Sutra says: “Those who remember the Buddha and recollect the Buddha, whether in this life or in a future life, will certainly see the Buddha.” This is assuredly so.

“The Buddha’s power” means that in the Larger Sutra, Dharmakara made this vow: “When I attain Buddhahood, if, throughout the innumerable worlds of the ten directions, any devas or human beings awaken the bodhi-mind, cultivate meritorious deeds, and aspire to be born in my land, then, when their lives come to an end, I and the great assembly will appear before them to guide them back to the Land.”

The passage on the Three Classes of Rebirth further says: “When that person is about to die, the Buddha and the assembly of sages will all come to welcome and escort them.” In the Contemplation Sutra’s passages on the Nine Grades, it is said either that Amitabha Buddha comes before the practitioner or that he comes to where that person is. Both convey the meaning that he appears before them.

As for the reference to other sutras, the Sutra Proclaiming the Merits of All Buddhas says: “If a person hears the name of the Tathagata Buddha of Infinite Life and, with single-minded faith and aspiration, wishes to be born there, then, when that person’s life comes to an end, Amitabha Buddha, together with the bhiksus, will appear before them; Mara will not dare to destroy that person’s mind of right awakening.”

The Sutra of the Drum-Sound King also says: “If anyone among the fourfold assembly (1) can correctly receive and uphold that Buddha’s name, then, when their life comes to an end, Amitabha Buddha will immediately appear before them together with the great assembly, enabling that person to behold them.” Furthermore, fascicle 46 of the Avatamsaka Sutra says: “The Tathagata performs ten kinds of Buddha-work: 1. If any sentient being single-mindedly remembers and recollects the Buddha, the Buddha appears before that person,” and so forth.

This is precisely what is meant by saying that when sentient beings recollect the Buddha, the Buddha welcomes them all without leaving a single one behind. According to the Prajnaparamita Sutra, one’s own power has a further twofold meaning: 1. the power of one’s own recollection; 2. the inherently present power of one’s own Buddha-nature. Together with the added power of the Buddha’s vow to welcome and receive one, these constitute three powers.

The “inherently present power” is like a boat. The power of recollecting the Buddha is like sails and oars. The power of the Buddha’s vow to welcome and receive one is like a favorable wind.

When all three are complete, one will certainly reach the other shore swiftly.

Commentary: “The Buddha and the assembly of sages” means that “the Buddha” includes both the reward-body and the transformation-body, while “the assembly of sages” includes bodhisattvas, sravakas, and others.

Subcommentary: “Including the reward-body and the transformation-body” means that the Contemplation Sutra clearly describes the Buddha’s appearance. First, it says that the Buddha’s body is six hundred thousand kotis of nayutas of yojanas in height; next, it speaks of a body sixteen feet tall; and thereafter, it says that for one reborn in a lower grade, a transformation Buddha comes to welcome and receive that person.

Thus, we know that those born within the Nine Grades do not all behold the Buddha in the same form. The Mahayana-samgraha also says: “Only one who has ascended to the bhumis can behold the Buddha’s reward-body; as one gradually advances through each bhumi, the Buddha’s body is seen with ever-increasing subtlety.” This sutra merely says that the Buddha appears, without distinguishing between the Buddha’s reward-body and transformation-body, because the statement of one encompasses the many.

“Including bodhisattvas and sravakas” is exemplified by the passage on the highest grade of the highest class in the Contemplation Sutra, which says: “The Buddha, together with Avalokitesvara, Mahasthamaprapta, innumerable transformation Buddhas, hundreds of thousands of bhiksus, a great assembly of sravakas, and immeasurable lords of the devas, appears before that person.” Yet there are also practitioners who recollect the Buddha for whom the Buddha does not come personally to welcome them, but instead sends bodhisattvas to welcome them. This passage accords with the majority of cases, in which the Buddha comes to welcome them.

Commentary: Question: When the Buddha appears before one at the moment of death, can Mara also appear? Answer: The ancients said that there is no Mara. Even if Mara should appear, what is essential is that one personally discern and recognize it clearly.

Subcommentary: “There is no Mara” means that when one exclusively practices the Dharma of meditative concentration, the maras of the five skandhas arise, as clearly distinguished in the Surangama Sutra, the Great Calming and Contemplation, and other sutras and treatises that discuss demonic phenomena. This sutra teaches that those who recollect the Buddha are protected by the Buddha’s awe-inspiring spiritual power and the power of his fundamental vows, and are enveloped within the Buddha’s great radiance; therefore, there can certainly be no demonic interference.

Nevertheless, some people have deep and heavy karmic obstructions from past lives, or they do not know how to apply their minds skillfully, thus allowing demonic phenomena to arise. Since this cannot always be determined with certainty, one must guard against them and discern them clearly.

As stated in the sutras and treatises: “When practitioners behold a Buddha and wish to discern clearly whether the vision is genuine, there are two methods: 1. If the Buddha who appears does not accord with the sutras and treatises, it is a demonic phenomenon. 2. If it does not accord with one’s own practice, it is a demonic phenomenon.” Why is this so?

For one who exclusively cultivates meditative concentration, the basis of the causal practice is to recognize only the mind itself and not to rely upon external objects. Therefore, if a Buddha appears outside the mind, there is no need for further discussion, because the result does not accord with the cause. This sutra teaches that one who recollects the Buddha remembers the Buddha throughout life and beholds the Buddha at the moment of death.

Cause and effect accord with each other; how could this be regarded as a demonic phenomenon?

If one is still unable to determine clearly whether it is the Buddha or Mara, one should simply apply the preceding two methods to distinguish and examine it. Question: Since it is said that there is no Mara, it must certainly be the true Buddha. Yet I have heard the ancients say that the Buddha neither goes nor comes.

Why, then, does the Buddha now appear before that person? Answer: There is no contradiction in the principle that stimulus and response mutually communicate. Thus, without coming, he comes; without seeing, one sees.

Therefore, Master Yongming said: “Since illusions are not real, both mind and Buddha are forgotten; yet since illusory appearances are not nonexistent, mind and Buddha are not destroyed.” He also said: “The true Dharma-body is fundamentally neither born nor extinguished. Nevertheless, from the true Buddha arises the Buddha’s transformation-body to guide deluded beings. It is precisely the merit of the Tathagata’s fundamental vows that enables sentient beings who possess the requisite affinities and who single-mindedly contemplate and recollect him to behold, within their own minds, the Buddha coming to welcome them.

It is not that the Buddhas actually dispatch transformation-bodies to welcome them.” Thus, while the Buddha’s body remains eternally quiescent, sentient beings perceive going and coming, like an image in a mirror—neither inside nor outside—and like events in a dream—neither existent nor nonexistent.

Furthermore, the Lotus Sutra says: “If sentient beings need to be delivered by a Buddha-body, Bodhisattva Avalokitesvara immediately manifests a Buddha-body and teaches the Dharma for them to hear.” This expresses the same meaning. Therefore, wherever there is clear water, the moon naturally appears; when the mind is pure, the Buddha naturally manifests. This is what is called the inconceivable communion of stimulus and response.

Commentary: One should therefore understand that, at the time of death, an image of the Buddha should be placed before the dying person and others should assist them in recollecting the Buddha. This passage is recorded in the Buddhist sutras, and this practice was transmitted from the Western Regions; it should not be doubted.

Commentary: In fascicle 15 of the Avatamsaka Sutra, a verse states: “Whenever I see someone approaching death, I exhort that person to be mindful of the Buddha. I also display an image of the Buddha for that person to behold and revere, causing that person to give rise to profound devotion toward the Buddha and follow the Buddha; thereby, that radiance is attained.” The subcommentary states: “According to the custom of the Western Regions, when a person is about to relinquish life, one instructs that person to face west.

Before the person, one places a standing image of the Buddha, also facing west. A banner is hung from the hand of the image, and the sick person is told to hold the end of the banner and contemplate following the Buddha to attain rebirth. All those present burn incense, sound bells, and assist in reciting the Buddha’s name.

Not only will the deceased be reborn before the Buddha, but that person will also ultimately behold the Buddha’s radiance. As for those whose spirits can leave their bodies and roam throughout the realms, coming and going freely and without obstruction, they are extraordinary beings beyond the scope of discussion. Those who have not attained such ability should earnestly practice as described above.

This means that an image of the Buddha is specially displayed to assist in attaining rebirth. How much more so when that person has attained single-mindedness without distraction and thereby invokes the Buddha to appear before them! One must not fear that this is the work of demons and give rise to doubt!”

Subcommentary: In accordance with ultimate principle, when the deluded is exhausted and the true is revealed, this is the meaning of “the Buddha appearing at the approach of death.”

Commentary: While the deluded mind has not yet ceased, all remains dim and obscure; this is the meaning of “the life faculty has not yet been severed.” When delusion has ended, attachments are empty, emotional thought has dissolved, and false views are exhausted—like a person who has died, a house that has collapsed, smoke that has vanished, and ashes that have scattered—this is the meaning of “the end of life.” Once all delusions have been exhausted, what need is there to await the true?

At that time, even if one sought to prevent the Buddha from appearing before one, it would be impossible. Yet the Buddha’s compassion is boundless; why should it wait until the approach of death before appearing? Therefore, it is said: “He constantly appears before the people of the age, yet the people of the age do not themselves recognize him” (2).

I GO TO THE BUDDHA’S REALM

When that person dies, the mind is not confused or inverted, and the person immediately attains rebirth in Amitabha Buddha’s Land of Ultimate Bliss.

Subcommentary: In the preceding passage, the word “approaching” means that life is nearing its end. Here, the phrase “at the time of death” refers precisely to the moment when the warmth (3) within the body is about to disappear and consciousness departs. The mind is not confused or inverted because single-mindedness without distraction has been attained. Because there is no confusion or inversion, one is not reborn elsewhere. “Immediately attains” indicates that rebirth occurs with the utmost swiftness.

Commentary: Confusion and inversion arise because, in ordinary daily life, that person follows habitual deluded thoughts, does not cultivate right mindfulness, and has a mind that is frequently scattered. As stated in the preceding passage: When the warmth is about to leave the body, all the good and evil deeds performed throughout one’s life appear before one. The mind and spirit become frightened, agitated, fumbling, and cowering.

Those destined to enter the hells see mountains of blades and forests of swords, yet mistake them for delightful flower gardens. Those destined to fall among animals perceive a mare’s womb or a donkey’s fetus, yet take it to be a home. Even those who have performed good deeds and are reborn among humans or devas still cannot escape the suffering associated with hatred, love, fathers, and mothers (4).

Even Lesser Vehicle sages at the initial stage (5) still do not correctly understand the place of departure and entry (6); hence this is called confusion and inversion (7). Because of such confusion and inversion, beings must follow their karma and undergo rebirth within the three realms and seven destinies (8).

This sutra now teaches: Once single-mindedness without distraction has been attained, right mindfulness is present within, while outwardly one invokes the Buddha to come and receive one. Upon relinquishing this retribution body, one is immediately reborn in that land, just as the Buddha taught: “When the mind is pure, the Buddha-land is pure.” It is also said that all lands are sustained solely by mental conception. When one ultimately perfects a pure mental conception, one will certainly attain rebirth, beyond any doubt whatsoever (without fear of being reborn elsewhere).

“Rebirth elsewhere” refers to three places: 1. This Saha world; 2. Another Buddha-land; 3. The borderland of that land. All three are excluded here. The word “swift” means rapid: one does not pass through the intermediate-state body, nor is there any interval of days or hours. Thus, the Contemplation Sutra states: “In the time of a finger snap, one has already been reborn in that Land of Ultimate Bliss.”

Moreover, Master Zhizhe said: “At the approach of death, while the mind remains in samadhi, that itself is the Pure Land. When the mind gives rise to a thought, one is immediately reborn in the Pure Land.” “The mind remains in samadhi” corresponds to this sutra’s statement that “the mind is not confused or inverted.” “The mind gives rise to a thought” means that one then vows to be reborn in that land.

Subcommentary: The Larger Sutra states: “The bodies of people in the Pure Land are unlike the bodies of people in this world and also unlike the bodies of beings in the heavenly realms. Rather, their bodies arise from virtues accumulated through wholesome deeds, and thus they naturally obtain light and subtle bodies. Because they are born by transformation within lotus flowers, they also require no one to nurse or nurture them.”

Commentary: “Accumulated through wholesome deeds” means that their bodies are perfected through abundant wholesome roots and abundant merit. They are unlike bodies produced through sensual craving as the cause and composed of the four great elements as the resulting substance. Thus, they do not pass through the prison of the womb but take form within lotus ponds made of the seven treasures. “They also require no one to nurse or nurture them” means that they naturally grow to maturity, unlike the inhabitants of Northern Uttarakuru, who must still wait for milk to issue from their fingertips to provide nourishment.

Subcommentary: On the basis of the “single-mindedness without distraction” discussed above, those who attain rebirth are divided according to the causes of the three classes and nine grades. When analyzed more thoroughly, the divisions are indeed limitless.

Commentary: “Three and nine” refers to the three classes taught in the Larger Sutra and the nine grades taught in the Sutra of the Sixteen Contemplations. Single-mindedness is divided into phenomenal and noumenal. Each of the phenomenal and noumenal is further divided into superior and inferior. After rebirth is attained, beings are divided into grades corresponding to the fundamental causes they cultivated.

The “three classes” are as taught in the Larger Sutra. Those of the superior class are people who awaken the bodhicitta, concentrate upon reciting the name of Amitabha Buddha, cultivate various meritorious deeds, and vow to be reborn in that land. When their lives are nearing their end, the Buddha and the assembly of sages appear before them.

They are then born by transformation from lotus flowers in ponds made of the seven treasures, abide at the stage of non-retrogression, possess vigorous wisdom, and exercise spiritual powers freely. Their dwellings are palaces made of the seven treasures, suspended in empty space and situated very near the Buddha.” These are called those reborn in the superior class. In relation to the preceding passage, they have attained both phenomenal and noumenal single-mindedness.

Those of the middle class are people who cannot cultivate great meritorious deeds but nevertheless awaken the bodhicitta, concentrate upon recitation, and dedicate the merit toward rebirth. When their lives end, they are reborn in that realm, but their merit and wisdom are inferior to those of the superior class. These are called those reborn in the middle class. In relation to the preceding passage, they have more than sufficiently attained phenomenal single-mindedness, but have not yet fully attained noumenal single-mindedness.

Those reborn in the inferior class are people who cannot perform meritorious deeds but nevertheless awaken the bodhicitta and single-mindedly concentrate upon recitation, even for as few as ten recitations, thereby attaining rebirth in that realm. Their palaces, however, are located only upon the ground, and they are further inferior to those of the middle class. These are called those reborn in the inferior class. In relation to the preceding passage, they have attained only phenomenal single-mindedness and have not yet attained noumenal single-mindedness.

The “nine grades” are described in the Contemplation Sutra. Among the three superior grades, some, immediately upon rebirth in that realm, attain hundreds of thousands of Dharma dharanis; some must pass through one minor kalpa after rebirth before attaining the patient acceptance of the non-arising of dharmas; and some, after rebirth in that realm, must still pass through three minor kalpas before attaining the gateway of clear understanding of the hundred dharmas and abiding at the stage of the Ground of Joy. In relation to the preceding passage, those of these grades have attained both phenomenal and noumenal single-mindedness; yet because there are higher and lower degrees, they constitute three grades. These correspond to the superior class.

Within the three grades of the middle rank, some are born in that land and immediately attain the fruit of arhatship; some are born in that land and attain arhatship only after half a kalpa; some are born in that land and attain the fruit of arhatship only after one kalpa. Correlated with the preceding passage, these three grades possess complete one-pointedness in practice, while one-pointedness in principle remains deficient. Since there are also higher and lower degrees, they constitute three grades. This follows the same pattern as the middle rank.

Within the three grades of the lower rank, some are born in that land and must pass through ten minor kalpas before entering the First Ground; some are born in that land and, after six kalpas, the lotus blossom opens and they give rise to the aspiration for unsurpassed enlightenment; some are born in that land and give rise to the bodhicitta only after twelve great kalpas. Correlated with the preceding passage, these three grades possess only practice and not principle. Because there are also higher and lower degrees, they constitute three grades, following the pattern of the lower rank.

“To distinguish them precisely” means what was stated in the preceding passage: if ranks are further distinguished within grades, and grades are further distinguished within ranks, there are hundreds, thousands, myriads, and kotis of infinitely many ranks and grades. All arise from the higher and lower degrees attained in one-pointedness in practice and one-pointedness in principle, thus producing so many successive levels.

Commentary: As stated in the Contemplation Sutra: “Those of the highest grade of the highest rank have attained the realization of the patient acceptance of the non-arising of dharmas.” Master Tiantai classified them as belonging to the First Ground, whereas the Avatamsaka Sutra says: “The realization of the patient acceptance of the non-arising of dharmas itself has higher and lower levels.” Thus, within the highest grade of the highest rank there are in fact many grades, how much more so within the other middle and lower grades!

Subcommentary: “Higher and lower”: The Avatamsaka Sutra speaks of the Eighth Ground in the section on Purified Acceptance. Its commentary says: “The patient acceptance of the non-arising of dharmas has, in brief, two meanings: 1. with reference to dharmas; 2. with reference to practice. With reference to dharmas, all principles devoid of arising and activity are called non-arising; because the mind of wisdom abides securely in that principle, it is called patient acceptance.

With reference to practice, the precepts and practices of the reward body have fully matured, wisdom accords with principle, one does not abide in signlessness, and one does not cling to effortlessness. Vast as empty space and serenely still as a calm sea, all deluded thoughts and afflictions of mind-consciousness have entirely ceased and no longer arise; only then is it called the patient acceptance of the non-arising of dharmas.” The former explanation applies generally to all the Grounds, while the latter pertains exclusively to the Eighth Ground.

The rest has already been discussed in the preface to the preceding fascicle.

Therefore, it is known that the patient acceptance of the non-arising of dharmas itself has higher and lower levels. Thus, within the highest grade of the highest rank, from the acceptance of the First Ground through that of the Eighth Ground, many grades are encompassed. The same may be understood of the other grades; therefore, when precisely distinguished, they too extend to immeasurably many.

Commentary: Furthermore, when the three ranks and nine grades in the two sutras are correlated, each explanation differs slightly. They may be reconciled according to Master Fuzheng’s interpretation.

Subcommentary: The commentary on the Contemplation Sutra says: “This sutra teaches nine grades so that people may understand that the grades and positions have higher and lower levels; these are precisely the three ranks taught in the Larger Sutra.”

Master Gushan said: “The three ranks in the Larger Sutra correspond only to the first six grades in the Contemplation Sutra, because those three ranks speak exclusively of people who practice goodness and do not mention evil people.” Master Lingzhi assigned the three ranks only to the three divisions of the highest grades. Hence it is said: “The various explanations differ slightly.”

Master Cao’an Fuzheng explained: “When Master Tiantai said that the nine grades are identical to the three ranks, he was comparing their equivalent positions, not comparing the causal practices they cultivated. Thus, Masters Gushan and Lingzhi do not contradict Master Tiantai. Why is this so?

Master Tiantai considered only their positions, and therefore the ranks and grades correspond equally. The other two masters considered only their causal practices, and therefore they correspond only to the middle and highest grades. Each master has supporting evidence, but the meanings in which they employ it are not the same; therefore, they do not contradict one another.” Yet, when discussed in terms of ultimate truth, the mind of afflictions is no different from the mind of bodhicitta.

How could earlier evil obstruct later goodness? Once an evil person has become a good person, is that person not of the same rank as the sages and worthies? There should be no doubt whatsoever that the three ranks and nine grades correspond equally.

Commentary: Furthermore, the Avatamsaka Sutra says: “For one who recollects the Buddha, the ‘number’ corresponds to the ‘mind,’” and so forth. This is precisely the meaning of the three ranks and nine grades, which differ according to the roots of the causes previously cultivated.

Subcommentary: “The number corresponds to the mind”: In fascicle twenty-three of the Avatamsaka Sutra, Bodhisattva Vimala-dhvaja spoke this verse: “Just as one who cultivates the Dharma of maintaining the Name takes the Buddha as the sphere of contemplation and recollects him single-mindedly without ceasing, that person will behold the Buddha. The number corresponds to that person’s mind,” and so forth. The explanation is that the number is equal to the mind, meaning that manifestations occur in accordance with each recollection.

“In accordance with recollection” has two meanings: 1. According to whether the recollections are many or few, the manifested Buddhas are likewise many or few. For example, when one recites the Buddha’s name once, one transformation Buddha flies forth from one’s mouth, and so forth. 2.

According to whether the recollection is shallow or deep, the manifested Buddha likewise corresponds to it. For example, when the Buddha is seen at the time of death, the vision may be superior or inferior, and so forth. Many or few, shallow or deep—these are the distinctions among the ranks and grades.

“That person will behold the Buddha” means that Amitabha Buddha appears before that person. What is “single-minded recollection”? It is precisely one-pointedness without confusion.

Commentary: Furthermore, Master Zhiyan said that the two kinds of pure karma also express the meaning of the three ranks and nine grades.

Subcommentary: Dharma Master Zhiyan said: “This one Dharma-gate of rebirth has two practices of pure karma: 1. the practice of correct contemplation, silently illuminating one’s own original mind; 2. the practice of auxiliary cultivation, fully performing the myriad good deeds. When both are attained, one clearly penetrates the four Pure Lands.

“If a person accomplishes only goodness in practice, then proximally that person is born in the Land of Sages and Common Beings Dwelling Together, while distally it becomes the cause for the other three lands. Therefore, it should be known that the Pure Land is precisely the realm ascended to by bodhisattvas who fathom the principle, yet it also encompasses ignorant sentient beings. (To ‘fathom the principle’ means to attain the Dharma of Buddha-recollection through one-pointedness in principle. ‘Ignorant’ means that the cause remains remote.)

“He also said: Those of perfect faculties who embody the Way—who understand the Way—practice the highest form of pure karma. If they further add vows to guide their path, they immediately join the ranks of the superior grades—the highest grades. As for the most ignorant beings, if they merely recollect the Buddha and make vows, they too attain rebirth. Viewed through this one Dharma-gate of the Pure Land, the sages forsake no one at all.”

Examining the phrase “the practice of correct contemplation,” it applies to both the highest and middle grades. The phrase “the practice of auxiliary cultivation” applies equally to the middle and lower grades. Furthermore, this Dharma Master’s discourse is exceedingly correct; those who read it should not regard it lightly.

Commentary: Someone asked: “Of the nine grades, are the lower eight grades born by transformation from within lotus blossoms because the first grade speaks of a vajra seat?” Now, when this is considered together with the sutras and treatises, all of them still say that all nine grades are born from lotus blossoms.

Subcommentary: Those who maintain that the lower eight grades are all born from lotus blossoms base their view upon the passage concerning birth in the highest grade of the highest rank in the Contemplation Sutra, which says: “That person personally sees their own body seated upon a vajra seat.” Because the two words “lotus blossom” do not occur there, and because this concerns the first grade, they say that only the subsequent eight grades are born from within lotus blossoms. Yet the sutras and treatises state this plainly: all those born in the Western Land, in all nine grades, are born from lotus blossoms. Hence it is said: “The lotus blossoms of the nine grades are one’s parents...”

In the Larger Sutra, Dharmakara made this vow: “The devas and humans of innumerable worlds, down to creatures that fly, crawl, and wriggle, if born in my land, shall all be born by transformation from lotus blossoms in the seven-jeweled ponds.” The word “all” includes every one of the nine grades.

It is also said that great bodhisattvas from other directions who wish to behold Amitabha Buddha are born by transformation from lotus blossoms in the seven-jeweled ponds of that land. Since it speaks of great bodhisattvas, they certainly do not belong to the middle or lower grades.

It is further said that when one who is to be born in the highest class is approaching the end of life, the Buddha, together with the assembly of sages, comes to welcome and escort that person. That person is then born by transformation from a lotus flower in a seven-jeweled pond. The “highest class” corresponds to the highest grade; there is no implication that those of the very highest grade have no lotus flower.

Moreover, the Lotus Sutra says: “Those who hear this scripture and practice according to the teachings stated above will, when their lives end, immediately be born in the Land of Ultimate Bliss. Amitabha Buddha dwells there, surrounded by bodhisattvas. Those persons will be born from lotus flowers, attain the stage of bodhisattvas endowed with spiritual powers, and realize the patience of the non-arising of dharmas.”

Consider this: Those who attain the patience of the non-arising of dharmas—what could they be if not of the highest grade of the highest class?

Furthermore, in the Chapter on Conduct and Vows, the bodhisattva Samantabhadra employs the Ten Great Kings of Vows to guide beings toward the Land of Ultimate Bliss, saying: “The assembly in that Buddha-land is entirely pure; at that time, I shall be born from the finest lotus flower.” Consider this: Is Samantabhadra’s rebirth there not of the highest grade of the highest class?

Furthermore, the Ratnakuta Sutra says that bodhisattvas at the stage of the ten minds of dedication are afterward born by transformation within lotus flowers. Consider this: Are bodhisattvas at the stage of the ten minds not of the highest grade of the highest class? Examining the matter through these passages, the evidence is certainly clear.

Question: If that is so, why does the passage on the highest grade of the highest class speak of a vajra dais rather than a lotus flower?

Answer: Literary expression alternately mentions and omits certain details; one should not cling rigidly to a single phrase. How do we know this? The passage on birth in the middle grade of the highest class likewise says that the person sits upon a purple-gold dais.

Are we then to maintain that only the seven lower grades involve birth from lotus flowers? Moreover, from the middle grade downward, the text merely says: “When that person’s life ends, as swiftly as a strong man bends or extends his arm, that person is already born in the Western Land of Ultimate Bliss.” In these passages, too, the words “lotus flower” are absent. Are we then to claim that only the six lower grades involve birth from lotus flowers?

Consider this: If having no lotus flower denotes superiority, then why do the middle and lower grades, which are inferior grades, likewise have no lotus mentioned?

Furthermore, beginning with the highest division of the middle class and continuing upward, the text separately speaks of a lotus dais. Is that dais of the same kind as the vajra dais and the purple-gold dais, or is it of the same kind as the lotus? Such an interpretation would be confused and disorderly, without a basis whether one advances or retreats. It is therefore evident that the wording mutually omits details, while the meaning necessarily includes them all.

According to my understanding—that of Master Yunqi—all grades have lotus flowers, and every lotus flower has a dais. The daises, however, are not all alike, for some are excellent and others inferior; the jeweled vajra dais is simply the finest of them all.

The case of Chen Huaiyu, for whom a silver dais first appeared and was then followed by a golden dais, provides adequate evidence. Moreover, the word “dais” has two meanings: 1. A foundation dais, meaning the dais beneath the flower, which serves as its base.

For example, when people in the world carve an image of the Buddha, they make a jeweled dais beneath it, place flower petals upon the dais, and set the Buddha upon the flower. This is one meaning. 2. A chamber dais, meaning the dais within the flower, so called a chamber because it is enclosed on all sides by the flower.

For example, in the Profound Meaning of the Lotus Sutra, the lotus illustrates the ten meanings of “Thus.” In the passage on “such a recompense,” it says: “It is like lotus seeds arranged all around within the central chamber-dais.” It also says: “The seeds rest within the dais.” This is what ordinary people call the lotus receptacle. The “lotus chamber” is the seedpod, so called because it encloses and contains the lotus seeds.

Furthermore, in the Avatamsaka Sutra’s passage on the lotus flower of the Ten Grounds, it says: “That lotus flower has a stem of lapis lazuli, a receptacle-dais of chandana wood, stamens of agate, and petals of Jambunada gold.” Thus, the lotus stem, receptacle, stamens, and petals are all mentioned. The Nirvana Sutra likewise says: “Just as the stem, petals, stamens, and receptacle unite to form a lotus flower.” Thus, what is called the chamber-dais is the lotus receptacle.

This is also the meaning of the Lotus Sutra’s statement that the lotus receptacle-dais is made of kimsuka jewels. From this, we know that in the Contemplation Sutra’s contemplation of the flower throne, one is first instructed to visualize a lotus flower; it then says to visualize a lotus dais made of Sakrabhilagna jewels. This dais is within the flower.

It further says that from each golden color and every place transformations occur: some transform into vajra daises, some into jeweled nets, and so forth. This dais, then, is beneath the flower. Therefore, the passage on birth in the middle grade of the highest class first speaks of a purple-gold dais and then says that beneath the person’s feet there is also a seven-jeweled lotus flower. It is thus clear that this purple-gold dais is beneath the flower.

Every lotus flower necessarily has a receptacle-dais, and every dais necessarily has a flower. Whether the text speaks of a vajra dais without mentioning the flower, or of the flower without mentioning the dais, the passages before and after mutually clarify one another, and one should not cling rigidly to the wording. Those born in the highest grade of the highest class, however, have no sooner entered the lotus than the flower immediately opens, they immediately behold the Buddha, and they immediately realize the Way.

In the subsequent grades, the flower opens progressively later, they behold the Buddha progressively later, and their realization of the Way is progressively more remote. When distinctions are made on this basis, we know that only the highest grade of the highest class is uniquely superior. Yet this does not mean that it has no lotus flower, for mentioning the dais already implicitly includes the lotus.

If one insists that having no lotus is superior and having a lotus is inferior, one is thereby disparaging the lotus! If one disparages the lotus flower, why still seek birth in the Lotus Land? Moreover, the contemplation of the flower throne says that the Buddha sits upon a lotus flower.

Would that Buddha then also be inferior and lowly? How could such reasoning possibly be made coherent?

Question: Why did Master Siming say: “Of the nine grades in the Land of Ultimate Bliss, eight grades are born from lotus flowers”?

Answer: Master Siming merely said: “Eight grades are born from lotus flowers.” He did not say which grade truly has no lotus flower. Indeed, regarding the middle and lower grades, he likewise did not mention lotus flowers. If the highest grade of the highest class truly had no lotus flower, he certainly would have stated it clearly. How could he merely introduce the matter at the outset and then say nothing further about it?

Perhaps the character “eight” was copied incorrectly; this, too, remains uncertain. Who knows whether Master Siming did not actually say: “The nine grades of the Land of Ultimate Bliss are born from lotus flowers”? Let those of lofty wisdom examine and determine the matter.

Commentary: Question: Apart from the lowest grade, there is also birth from a womb. Does this truly exist or not?

Answer: It is mentioned to indicate those who practice mindfulness of the Buddha but whose power of faith is not firm. In truth, however, there is no actual birth from a womb.

Subcommentary: Concerning “there is no birth from a womb,” the Larger Sutra says: “Shakyamuni Buddha told Maitreya: ‘Suppose there are sentient beings who cultivate various merits and aspire to be born in that land, yet do not clearly understand the Buddha’s wisdom and remain hesitant in their resolve. Only as their lives draw to an end do they repent of their faults. For this reason, after being born in that land, they first arrive in its border region.

There they see a city made of the seven jewels and dwell within it, born from lotus flowers. They enjoy spontaneous pleasures like those of the Heaven of the Thirty-Three, yet they remain in that city for a hundred years without being able to see the Buddha or hear the teachings of the sutras and the Dharma. This is their suffering!

It is therefore called birth from a womb, although it is not truly birth from a womb as it is in this human world. It is also like a king—a kshatriya—whose crown prince violates the law and is confined within the inner palace. He dwells in a house adorned with flowers and jewels, with lofty towers and warm halls, magnificently ornamented with precious gems, jeweled curtains and golden beds.

Food, clothing, and all necessities are abundantly provided, yet his two feet are bound in fetters of Jambunada gold, and he has no freedom. This is an analogy for birth from a womb.’”

It is further said that if such persons recognize the root of their offenses, know to repent and reproach themselves, and seek release from that place, they will then be able to reach the abode of the Buddha Amitayus.

Furthermore, the Sutra on the Bodhisattva Dwelling in the Womb says: “To the west, twelve kotis of nayutas from this Jambudvipa, there is a realm called Indolence. That land is made entirely of the seven treasures, and its pleasures are beyond compare. Those who conceive the wish to be born in the land of Amitabha Buddha but remain attached to that realm cannot advance any farther.” This is likewise of the same kind as the City of Doubt and the Borderland.

Such is the plight of those who recite the Buddha’s name but whose aspiration for rebirth is not earnest!

Commentary: Question: It has been said that one should recite the Buddha’s name for seven days, yet a person at the time of death may have only ten utterances of the Buddha’s name. That is an exceedingly brief moment; how, then, can one attain rebirth?

Answer: It is precisely because one attains single-mindedness without distraction, as stated in the Treatise on the Great Perfection of Wisdom. Furthermore, it is through one’s own power and the Buddha’s power, as stated in the Questions of King Milinda.

Subcommentary: “The Treatise on the Great Perfection of Wisdom says”: It records: “When a person is about to die, how can reciting the Buddha’s name during that exceedingly brief moment surpass the diligent cultivation of an entire lifetime? Answer: Although the time is but an instant, the power of the mind is intense. That final mind is called the great mind.” One should know that this mind is precisely single-mindedness without distraction.

The Questions of King Milinda says: “A king asked the Venerable Nagasena: ‘I do not believe that a person who has committed evil throughout his life can, only at the time of death, recite the Buddha’s name and be born in the Buddha-land.’ The Venerable Nagasena replied: ‘It is like a person placing a large stone aboard a boat; because of the boat, the stone does not sink. Although a person formerly committed evil, if afterward, by virtue of reciting the Buddha’s name, he avoids falling into hell and attains rebirth, it is likewise so.’” This shows that one’s own mental power and the Buddha’s power of vows assist each other, and only thereby can the matter be accomplished.

Commentary: Question: It has been said that one attains rebirth, yet an ancient master also said: “Rebirth is certainly attained, but in truth there is no going.” This means there is rebirth without going there. Here, however, it is said that one goes there and is born by transformation. Do these two meanings not contradict each other?

Answer: Because one is born within one’s own mind, one goes there without literally taking steps to go there; hence it is called “going to be reborn.” This is as Elder Vimoksha explained in the Avatamsaka Sutra.

Subcommentary: The Avatamsaka Sutra teaches: “The realms of the Dharma-realm interpenetrate without end, yet they do not extend beyond the mind.” In the Surangama Sutra, the Buddha told Ananda: “All the lands throughout the ten directions of empty space are contained within your mind.” Therefore, one should know that being born in the Land of Ultimate Bliss means being born within one’s own mind. Since the mind has no bounds, there is neither East nor West; where, then, could one go?

This is a figurative expression of the principle: transforming impurity into purity, changing the old into the new, relinquishing one thing and obtaining another. It appears as though there were a place to which one goes, and thus it is called “going.” How could it mean going from here to there in the worldly manner of passing from one city to another village?

“Vimoksha” refers to the following: In the Entry into the Dharma Realm chapter of the Avatamsaka Sutra, Elder Vimoksha said: “Those Tathagatas do not come to this land, nor do I go to those lands; yet whenever I wish to behold Amitabha Buddha’s World of Peace and Bliss, I see it at will.”

Since it says “at will,” one does not go beyond a single thought, yet one has already attained birth in that land. Therefore, one should know that “going to be reborn” is a figurative expression of the principle of attaining birth there, while in truth there is nowhere to go. According to the principle of “going without going,” there is also no impediment to saying that there is going. Examined ultimately, not only is there no going, there is also no birth. According to the principle of “birth without birth,” there is likewise no impediment to saying that there is birth.

Commentary: Question: Ancient practitioners also aspired to be born in the Inner Court of Tusita Heaven. Why, then, do we now exclusively seek the Land of Ultimate Bliss? Answer: Because the causes to be cultivated differ in difficulty and ease, the states realized differ in superiority and inferiority, and the lords of those lands stand in the relationship of teacher and disciple.

Another question: The World of Supreme Lotus is far superior to the Land of Ultimate Bliss. Why, then, do we not aspire to be born there? Answer: Because the Land of Bliss is near; one should not seek afar.

Subcommentary: The questioner’s meaning is this: Maitreya is also presently teaching the Dharma, and the Inner Court is likewise pure and magnificent. Why, then, do we not seek birth there? The answer has three meanings:

1. The causes to be cultivated differ in difficulty and ease: To be born in the Inner Court, ordinary beings must possess the virtue of wisdom and the virtue of severance (10). Only with these two merits are they qualified to join the stream of sages. This is difficult. It is unlike the Land of Ultimate Bliss, where those who seek rebirth attain their wish as soon as their pure mindfulness is accomplished. Regardless of whether they still possess delusions and karma, there is no requirement that they attain wisdom or severance, for they may be reborn while carrying karma. This is easy.

Long ago, Dharma Master Xuanzang said: “It is easy to be born in the Inner Court because the distance from the human world to Tusita Heaven can be calculated, whereas the Land of Ultimate Bliss lies beyond many Buddha-lands from the Saha world!” Master Xuanzang spoke only in terms of distance between realms, not in terms of the causes to be cultivated. This sutra discusses the causes to be cultivated, not the distance between realms. Each teaching has its own particular application. Yet, when examined ultimately, Master Xuanzang’s words were intended for a certain class of beings at that time, whereas the words of this sutra set forth the path to be followed continually throughout the ages.

2. The states differ in superiority and inferiority: The Inner Court remains within the three realms, whereas the Land of Ultimate Bliss transcends the three realms. Even the City of Doubt in the Land of Ultimate Bliss has no women, whereas one aspiring to the Inner Court who unfortunately takes birth outside it may become attached to the pleasures of the five desires. Therefore, it is said that birth in the lowest grade of the lowest rank—the very lowest level in the Land of Ultimate Bliss—is still a hundred times superior to dwelling in a heavenly palace.

3. The lords stand in the relationship of teacher and disciple: Amitabha Buddha has perfected the fruit of the myriad virtues and realized Tathagatahood. Maitreya is a bodhisattva who is the next Buddha and still abides at the stage of Equal Enlightenment.

The sutra says that in the Land of Ultimate Bliss there are many bodhisattvas who are one lifetime away from Buddhahood. Thus, one knows that Maitreya is on the same level as Avalokiteshvara and Mahasthamaprapta, who together attend upon the Guiding Master, Amitabha, as disciples attend upon their teacher. Therefore, upon seeing Amitabha Buddha, one also sees Maitreya; but seeing Maitreya does not necessarily mean that one sees Amitabha Buddha.

Moreover, an ancient virtuous master said: “First be born in the West; afterward, be born at the Dragon Flower Assembly.” This is also most reasonable. Is it not right, then, to seek the Land of Ultimate Bliss exclusively?

The World of Supreme Lotus was clearly discussed earlier in the passage on lifespan. Now, when the Avatamsaka Sutra compares the various lands, the realm immediately beyond the Saha world is called the Land of Ultimate Bliss. Farther beyond it, after hundreds of myriads of innumerable worlds, the World of Supreme Lotus is mentioned.

Thus, the Land of Ultimate Bliss is a nearby land, while the World of Supreme Lotus is exceedingly distant. It is like the state of Yue suffering famine while the state of Wu enjoys a good harvest. One need only take a step to reach Wu; yet if one forsakes Wu and does not go there, instead yearning for lands as remote as Yan and Qin (11), one would indeed be greatly mistaken.

Commentary: Question: I have seen people who recited the Buddha’s name throughout their lives, yet at the time of death they did not necessarily attain rebirth. Why is this?

Answer: It is because they merely recited the Buddha’s name throughout their lives but did not recite with single-mindedness.

Subcommentary: Those who casually recite the Buddha’s name throughout their lives may not be indolent, yet neither are they diligent. Thus, they do not attain single-mindedness and consequently do not attain rebirth. If they truly apply their minds but have not yet attained complete unity, then although they do not attain rebirth in this life, they have nevertheless planted the cause of rebirth. In a future life, they will certainly accomplish the samadhi of Buddha-recitation and attain rebirth.

As stated in the Brahma Net Sutra: “Although one has not yet received the precepts in this life, one nevertheless gains an additional measure of benefit toward receiving the precepts in a future life.” In the Chan School it is said: “In a future life, as soon as one emerges, upon hearing one part, one will understand a thousand parts.” This is precisely the meaning here. Take care not to say, “I see that person reciting the Buddha’s name, laboring vainly without benefit,” and then disparage the Buddha’s teaching as unworthy of belief!

Commentary: In accord with principle, the formlessness of the self-nature is the meaning of “not being inverted”; the undefiled nature of the self-nature is the meaning of “being born in the Pure Land of Ultimate Bliss.”

Subcommentary: The Sixth Patriarch said: “I have one thing that has neither head nor tail, neither back nor front.” Thus, even if one sought its upright appearance, it could not be found; then what could be regarded as crooked or upside down and called “inverted”?

The Prajnaparamita Heart Sutra says: “Such is the mark of true emptiness of all dharmas, for it is neither defiled nor pure.” Thus, even if one sought its mark of purity, it could not be found; then where could one point and call it the Saha world?

Therefore, what is now called “not being inverted” means that one’s entire body is already seated upon a lotus dais in the Land of Ultimate Bliss. But if a single inverted thought arises, one is immediately in the Saha world! Clearly, when the mind is pure, the land is pure; since the mind itself is the land and the land itself is the mind, the Western Land is not far from here.

Concluding Exhortation

O Shariputra! Because I perceive these benefits, I speak these words of exhortation. If sentient beings hear these words, they should vow to be born in that land.

Commentary: “These benefits” refers to the preceding passage concerning “seeing the Buddha and attaining rebirth.” “These words” means: Because I perceive this great benefit, I teach these words about single-mindedly upholding the Name. Those who do not vow to be born there uniquely fail to heed the Buddha’s words. This is the second exhortation.

Subcommentary: The Buddha does not speak words that bring no benefit. Since the practice of upholding the Name enables immediate rebirth and brings great benefit to sentient beings, the Buddha taught it. Attaining rebirth is called benefiting oneself. After being born in that land, hearing the Dharma, and attaining the Way, one returns to the Saha world and can extensively deliver many sentient beings; this is called benefiting others.

Because both of these benefits are complete, it is called “great benefit.” As for the second exhortation: At first, it was said that sentient beings who hear merely hear of that land’s magnificent adornments and thus give rise to the aspiration and desire to be born there, but they do not yet know how to attain such rebirth. That was the first exhortation.

Now the Buddha reveals the reason: If one single-mindedly upholds the Name, the Buddha will come to welcome and guide one, and one will immediately attain birth in that land. One’s vow thereby becomes still deeper and one’s resolve still more earnest; hence this is called the second exhortation.

Commentary: Furthermore, speaking of benefit clarifies, by contrast, the harm of not aspiring for rebirth, thereby indicating what should be cherished and what should be rejected.

Subcommentary: Cultivation in this world continues through many kalpas of rising and falling, yet liberation is still not assured. Now, through the practice of invoking the Name and being mindful of the Buddha, one will certainly attain rebirth and immediately ascend to the stage of non-retrogression. The contrast between benefit and harm is as clear as looking at the palm of one’s hand. Benefit consists of all forms of bliss, while harm consists of all forms of suffering; therefore, one should cherish the former and reject the latter.

Commentary: Furthermore, the words “I speak” specifically clarify the teaching classification in which no one asks the Buddha, yet he speaks of his own accord; it is therefore called “spoken spontaneously without being asked.”

Subcommentary: The Buddha perceived this great benefit and hastened to reveal it. Yet he still feared that sentient beings might be slow and thereby lose the benefit; therefore, he did not wait for anyone to ask.

Commentary: In accord with principle, the perfect sufficiency of the self-nature is the meaning of “benefit.”

Subcommentary: Consider: What does the self-nature lack? Upon the essence of Numinous Awareness—the Buddha-nature—Amitabha Buddha and the assembly of sages appear before us throughout the day. Within the land of eternally quiescent light—the nature of the Dharma Realm—not a single moment passes in which there is no rebirth in the Land of Ultimate Bliss, the Pure Land.

Regrettably, although the Buddha sees this benefit, sentient beings are as if blind. Although the Buddha speaks of this benefit, sentient beings are as if deaf. Though he has exhausted himself, wearing out his mouth and words, it remains necessary that we ourselves personally see it once.

C. CITING THE BUDDHAS’ TRUE WORDS TO RESOLUTELY DISPEL DOUBTS AND DELUSIONS

(Divided into two sections)

1. Clarifying the Buddhas’ Common Praise: Citing all Buddhas as praising it in common.

2. Explaining Why This Sutra Should Be Praised: Explaining why this sutra should be praised.

Clarifying the Buddhas’ Common Praise (divided into two sections)

1. Praise by the Buddha of This Sutra: Shakyamuni Buddha’s praise.

2. Praise by Other Buddhas: All Buddhas praise it in common.

Praise by the Buddha of This Sutra

O Shariputra! Just as I now praise the inconceivable benefits of Amitabha Buddha’s merits and virtues.

Commentary: The preceding passage means that not only do I alone perceive this benefit and speak these words, but all the Buddhas throughout the ten directions likewise perceive this benefit and speak these words.

“Praise” means extolling it to the utmost; “exclamation” means being so deeply moved that one cannot but express admiration!

As for the phrase “inconceivable,” the statement made earlier, “I perceive this benefit,” is now followed by an emphatic explanation of that benefit, showing that it is no ordinary benefit. The meaning of the passage advances through three successive levels: 1. Because it is not without benefit, it is called a benefit. 2. Because it is not merely a benefit pertaining to blessings and phenomenal matters, it is called the benefit of merits and virtues. 3. Because it is not merely a benefit of merits and virtues, it is called the inconceivable benefit of merits and virtues.

For this reason, the Buddha had to praise it most emphatically; this was no incidental matter.

Subcommentary: “Extolling and praising” means proclaiming and commending that Buddha’s vast merits and virtues so that people may know of them, take refuge, and have faith, thereby receiving a share in his deliverance.

An exclamation of admiration is a sigh born of profound emotion, for this Dharma is rare in the human and heavenly realms and difficult to encounter even throughout many kalpas. It is intended to cause people to feel both sorrow and joy. Joy is rejoicing that one has now been able to hear it. Sorrow is lamenting that one has heard it so very late!

The phrase “inconceivable” is the original title of this sutra; its meaning has already been explained in the preceding preface. The sutra is called “Inconceivable” precisely because Amitabha Buddha possesses great merits and virtues beyond conception and discussion.

“The passage advances through three successive levels” means that benefit comprises many grades that become progressively deeper and broader: 1. The benefit of blessings and phenomenal matters: Cultivating blessings and phenomenal practices constitutes a cause within the world and is therefore called a small benefit. 2. The benefit of merits and virtues: Because it constitutes a cause for transcending the world, it is called a great benefit. 3. Inconceivable merits and virtues: Because they constitute a cause of the supreme grade beyond the world, they are called the greatest merits and virtues among all great merits and virtues.

Although merits and virtues surpass blessings and phenomenal matters, superior and inferior grades may still be distinguished within them. Some merits and virtues can be conceived and discussed, while others cannot. This practice of upholding the Name is an inconceivable merit and virtue; therefore, within the great benefit it is further called the still greater benefit!

Commentary: Concerning the phrase “inconceivable,” the Sutra of the Pure King states: “In that world, the Land of Peace and Nurture, everything pertaining to the Buddhadharma is inconceivable, and the manifested transformations wrought through spiritual powers are inconceivable. If anyone can believe and accept such matters, that person is inconceivable, and the excellent karmic retribution attained by that person is likewise inconceivable.”

Furthermore, all four—the dependent recompense, the primary recompense, the cause, and the result—are likewise inconceivable: they cannot be fathomed through discriminating knowledge, nor can words fully discuss and explain them!!!

Commentary: These merits are divided into four kinds:

1. The vast merit of bestowing the Dharma. This means that immeasurable lifespan, immeasurable light, the immeasurable Three Jewels, the thirty-seven factors of enlightenment, and all the other Dharma gates are inconceivable.

2. The merit of universally pervasive spiritual powers and transformations. This means that the waters, birds, trees, and forests all proclaim the wondrous Dharma; food, clothing, and all necessities for personal use are naturally available. All beings possess the excellent marks and spiritual powers of transformation. All these things are likewise inconceivable.

3. The merit of faith and acceptance arising from wholesome roots cultivated in previous lives. Those capable of believing and accepting this Dharma, which is difficult to believe, have cultivated wholesome roots in past lives, even throughout immeasurable ages. Such persons are likewise inconceivable.

4. The merit of the surpassingly extraordinary fruition. Whoever recites the Buddha’s name and attains one-pointedness of mind immediately gains rebirth there, immediately enters the assembly of the supremely virtuous, directly realizes the stage of non-retrogression, and ultimately attains Buddhahood. All of this transcends ordinary understanding; therefore, these are called inconceivable merits. As the Vajracchedika Prajnaparamita Sutra states: “The meaning of this sutra is inconceivable, and the resulting fruition is also inconceivable.” It is indeed so.

The phrase “the dependent and proper recompenses, cause and effect” means: the “dependent recompense” is the Land of Common Residence, which is itself the Land of Eternally Quiescent Light; the “proper recompense” is the transformation body, which is itself the Dharma body; the “cause” is successfully practicing Buddha-recitation for seven days; and the “effect” is that, upon being born there once, one attains non-retrogression. This also transcends ordinary understanding; therefore, all are called “inconceivable.”

In former times, Dharma Master Ying in the Eastern Land lectured on the Avatamsaka Sutra forty times. Later, when he entered Chan Master Chuo’s Pure Karma Dharma Center, he deeply entered this Dharma gate of samadhi. The master lamented: “I regret that for so many years I fruitlessly searched through texts and commentaries, exhausting body and mind. How could I have known that this Dharma of Buddha-recitation is so wondrous and inconceivable!”

Commentary: In accord with principle, the self-nature utterly transcends the two characteristics of thought and speech. This is the meaning of “inconceivable merit.”

Subcommentary: The Treatise on the Awakening of Faith states that, from beginningless time onward and forevermore, this mind, or nature, has always transcended the characteristics of mental apprehension and verbal expression. Therefore, as soon as a thought arises, one errs; as soon as a conception is formed, one goes astray. To cling to the written words is delusion, and to follow spoken words is to lose the truth. What, then, should one do? Even if outwardly one seals one’s lips and inwardly extinguishes the activity of thought, one still falls, as before, into the indeterminate state of neither remembering nor forgetting. From this we know that its merit is inconceivable.

Praise by the Buddhas of Other Directions (divided into six parts)

1. The Eastern Direction

2. The Southern Direction

3. The Western Direction

4. The Northern Direction

5. The Direction Below

6. The Direction Above

THE EASTERN DIRECTION (divided into three parts)

1. Enumerating Names to Reveal Their Vast Number

2. Manifesting a Sign to Demonstrate the Truth

3. Speaking Words to Encourage Faith

ENUMERATING NAMES TO REVEAL THEIR VAST NUMBER

In the eastern direction there are also the Buddhas Akshobhya, Sumeru-Lakshana, Great Sumeru, Sumeru Light, Wondrous Voice, and others—Buddhas as numerous as the sands of the Ganges.

Commentary: By citing the praises of all the Buddhas, people can see that this Pure Land Dharma gate is truly a highly efficacious means of attainment. Thousands of Buddhas and immeasurably many other Buddhas, each with his own mouth yet all speaking with one voice, praise it together. Therefore, people should have firm faith and no further doubts. The Tang-dynasty translation contains all ten directions; the four intermediate directions are omitted here merely to abbreviate the text.

The eastern direction is presented first in accordance with the customary order, and also because the East represents wisdom.

Subcommentary: “The ten directions” means that Master Xuanzang’s translation includes the four intermediate directions, thus making ten directions. The present text mentions only six directions because the cardinal directions encompass the intermediate directions; hence it is said that the text is “abbreviated.”

“In accordance with the customary order” means that whenever the ten directions are discussed in the sutras, the eastern direction is generally mentioned first. Among the four seasons, the East corresponds to spring, when the myriad things are born and flourish; it therefore carries the meaning of wisdom’s development. Wisdom is like a clear-sighted guide who leads the way, and Dharma gives rise to the true functioning of the myriad dharmas. Therefore, the eastern direction is mentioned first. This resembles the meaning of Shariputra and Manjushri serving as guides and foremost members of the assembly.

Commentary: Six directions are set forth because Shakyamuni Buddha occupies the central direction.

Subcommentary: Since the six directions are above, below, and the four sides, why is the center not mentioned? Shakyamuni Buddha dwells in the Saha world, and the place where he abides is taken as the center. In relation to the center, front, back, left, right, above, and below constitute the six directions.

Commentary: Akshobhya Buddha is translated as “Immovable,” because the Buddha’s Dharma body is immovable. Another explanation says: “Because it is not shaken by either of the two extremes, it is called immovable.”

Subcommentary: The Dharma body is unborn and undying, neither going nor coming. It does not increase in those at the stage of Wondrous Enlightenment, the fruition of Buddhahood, nor does it diminish in those obscured by ignorance, namely sentient beings. Quiescent and eternally abiding, it remains suchness itself, immovable.

“The two extremes” are existence and nonexistence. Existence cannot cause one to become attached to the characteristics of existence, while nonexistence cannot cause one to become entangled in emptiness. This means not clinging to annihilationism and not clinging to eternalism. Being absolutely beyond both extremes, one remains immovable.

Question: The eastern direction corresponds to spring, when the myriad things are born and flourish. Among the trigrams, it corresponds to Zhen, and Zhen signifies movement. Why, then, is that Buddha called Immovable?

Answer: Precisely because movement is itself stillness, there can be the wondrous functioning by which the myriad things are born and flourish through limitless transformations, while the fundamental essence remains eternally quiescent. Because it is quiescent, it is called Immovable. The Avatamsaka Sutra’s use of the eastern direction to represent immovable wisdom expresses this very meaning.

Commentary: Sumeru-Lakshana Buddha is so named because the Buddha’s excellent marks are supremely beautiful, like Mount Sumeru.

Subcommentary: Sumeru is translated as “Wondrously High.” Because this mountain is composed of precious jewels, it is called “Wondrous,” meaning supremely excellent and precious. Because it towers above all other mountains, it is called “High,” meaning supreme above all.

The Buddha’s excellent marks are formed from the hundred blessings accumulated through cultivation, and there is no blessing he does not fully possess. Therefore, they are called “Wondrous,” meaning supremely magnificent and beautiful. The excellent marks of humans, devas, those of the Two Vehicles, and even bodhisattvas cannot compare with them. Therefore, they are called “High.”

Commentary: Why is he called Great Sumeru Buddha? Because the Buddha’s virtue is lofty and vast, like great Mount Sumeru. Another explanation says that the Buddha’s name is greater than Mount Sumeru because of its spiritual sublimity, as stated in the Vimalakirti Sutra.

Subcommentary: Mount Sumeru, in height and breadth, surpasses the seven ranges of golden mountains. In comparison with those seven golden mountain ranges, it is called great. The Buddha’s virtue is so lofty and vast that nothing can equal it; it is therefore likened to great Mount Sumeru. As for “the Buddha’s name,” the Vimalakirti Sutra states: “The Buddha’s name resounds universally, lofty and far-reaching, surpassing Mount Sumeru.” This means that it is greater than Mount Sumeru. Although that mountain is precious, it is merely insentient matter, devoid of awareness.

Commentary: Sumeru Light Buddha is so named because the Buddha’s radiant light shines forth extensively and illuminates everywhere, surpassing all else, just as Mount Sumeru’s light outshines all the other mountains.

Subcommentary: “Radiant light” has two meanings:

1. Mount Sumeru is formed from the crystallized essence of precious jewels. The substance of those jewels emits brilliant light, just as, when the Buddha’s body and mind are utterly pure, the radiance of enlightened wisdom shines forth.

2. Because Mount Sumeru is immense in substance, the light it emits is likewise immense. In the same way, because the Buddha possesses great wisdom, his radiant light is immeasurable.

Commentary: The Buddha Wondrous Voice possesses the perfectly harmonious and wondrous voice of the Dharma, for he teaches the Dharma in ways appropriate to beings of every capacity.

Subcommentary: “The perfectly harmonious and wondrous voice of the Dharma” is as stated in the Vimalakirti Sutra: “The Buddha expounds the Dharma with a single voice, and sentient beings of every kind and capacity hear and understand it accordingly.” It also says: “Among all voices, the Buddha’s voice is foremost in wondrousness, for it possesses the excellent characteristic of the Brahma voice.”

Commentary: “All such Buddhas” means that they are too numerous to recount exhaustively. Therefore, only five Buddhas are named, while all the others are encompassed by the word “and so forth,” meaning “all the rest.” The Ganges River is also called the Ganga River. “Sands” means grains of sand and is used as a metaphor for the great number of those Buddhas.

Subcommentary: The Ganges is a river in the Western Regions, India, associated with Lake Anavatapta. At the summit of Mount Fragrance is Lake Anavatapta, from which four rivers flow. This Ganges River lies to the south, is forty leagues wide, and the grains of sand carried along by its current are exceedingly fine. Because the Buddha taught the Dharma near this river, whenever a vast number is mentioned, its sands are commonly used as a metaphor.

Here it is said that in the eastern direction there are as many Buddhas as the innumerable grains of sand in the Ganges. Yet according to the analogy in the Lotus Sutra, in which a single mote of dust represents one kalpa, even the number of sands in the Ganges is very small. Here the sands of the Ganges are used as a metaphor to indicate true inexhaustibility. Therefore, the Larger Sutra says: “All Buddha-Tathagatas throughout immeasurable, innumerable, inconceivable, peerless, and boundless worlds unanimously praise all the merits possessed by Amitabha Buddha.” Thus, even the sands of the Ganges are insufficient as a metaphor encompassing them all.

Commentary: Regarding the names of the Buddhas above, Master Lingzhi said: “Among the patriarchs of ancient and modern times, some transmitted these names without explaining them. Others interpreted their meanings in various ways: some in terms of causes, some in terms of fruits, some in terms of the Nature, and some in terms of characteristics; or they drew upon the loving-kindness, compassion, wisdom, virtues, practices, vows, and so forth of the Buddhas to explain the meaning of each name. There is no impediment in doing so.”

Subcommentary: “Without explaining them” means that, because a Buddha possesses the myriad virtues of the Nature, it is impossible to use the name of a single virtue to explain all those virtues fully; moreover, if they were translated and explained in full, the Buddha’s name would become exceedingly long because of the many words required. “Others interpreted them” means that, because a Buddha’s virtues interpenetrate without end, one virtue may also be used to encompass the myriad virtues. Thus, to mention one virtue separately is already to include all virtues.

Therefore, when the causal source is spoken of, the ocean of fruition is already included; when the fruit is spoken of, it extends throughout the cause. It is impossible to possess wisdom without compassion, or compassion without wisdom. No practice arises apart from a vow, and no vow is fulfilled apart from practice. Thus, King Yao was benevolent, King Shun was filial, King Yu was frugal, and King Tang was magnanimous; yet this means that each also possessed all these virtues together.

Commentary: In accordance with principle, the inexhaustibility of the wisdom inherent in the self-nature is the meaning of there being Buddhas as numerous as the sands of the Ganges in the East.

Subcommentary: The meaning of the eastern direction has been explained in the preceding passage. Things possessing form and characteristics are finite, but wisdom is inexhaustible because its essential nature is formless. Wisdom sought outside can be exhausted; wisdom sought within the self-nature can never be exhausted.

The expression “sands of the Ganges” is merely a metaphor that conveys only a small portion. Even if all beings were to exhaust the power of their minds in contemplation and join together in attempting to measure it, they still could not fathom the Buddha’s wisdom.

MANIFESTING A CHARACTERISTIC TO REVEAL THE TRUE

Each Buddha, in his own land, manifests a broad and long tongue that completely covers the trichiliocosm.

Commentary: “His own land” means the land in which each Buddha personally dwells. “Each in his own land” indicates that every Buddha, without exception, does likewise. Left and right signify breadth; front and back signify length. The trichiliocosm is explained clearly in the Abhidharmakosha. “Completely covers the trichiliocosm” expresses to the utmost the breadth and length of the Buddhas’ tongues.

This is because the Buddha purified the karma of speech throughout many kalpas. Those who wish to understand its causes may consult the Avatamsaka Sutra, where they are explained.

This passage makes clear that the Buddha’s words are certainly worthy of faith, thereby bringing all doubt to an end.

Subcommentary: A verse in the Abhidharmakosha says: “The four great continents, the sun, the moon, Mount Sumeru, and the heavens of the Six Desires up to the Brahma Heaven together constitute one world. One thousand such worlds are called a small chiliocosm. One thousand such small chiliocosms are called a medium chiliocosm. One thousand such medium chiliocosms are called a great chiliocosm.” This entire great chiliocosm shares the same kalpas of formation, abiding, decay, and emptiness.

To explain: the four great continents, the two orbs of the sun and moon, one Mount Sumeru, from the hells below up to the heavens of the Six Desires, and from the heavens of the Six Desires up to the Brahma Heaven, extending horizontally throughout this realm of form—these are called one world. Counting one such world as one, one thousand of them are called a small chiliocosm. Then, taking a small chiliocosm as one unit and counting in this manner up to one thousand, they are called a medium chiliocosm.

Again, taking a medium chiliocosm as one unit and counting them successively in the same manner up to one thousand, they are called a great chiliocosm. Because the number one thousand is stated three times, it is called a three-thousandfold great-thousand world, or trichiliocosm; in fact, it is simply one great chiliocosm. One great chiliocosm is what the sutras call the realm in which a single Buddha teaches and transforms sentient beings.

Akshobhya Buddha and the other Buddhas as numerous as the sands of the Ganges each preside over one such great chiliocosm.

Here it is said that each of these Buddhas, within his own land, extends his broad and long tongue until it covers that realm entirely, with no place left unreached.

“Purified the karma of speech throughout many kalpas” means that in speaking, they did not use false speech, frivolous speech, harsh speech, or divisive speech, but always used truthful speech, upright speech, gentle speech, and harmonious speech. As for “throughout many kalpas,” the sutras say that when an ordinary person’s tongue is exceptionally long and can reach the tip of the nose, this is a sign that for three lifetimes that person has not spoken falsely. The Buddha, however, has never spoken falsely throughout immeasurable kalpas. Having long accumulated the merit of truthful speech, he consequently attained such an excellent characteristic of a long tongue.

For those wishing to understand its causes, the Chapter on Transcending the World in the Avatamsaka Sutra says that a bodhisattva possesses ten kinds of tongues, namely: a tongue that reveals and expounds all the practices and karma of inexhaustibly many sentient beings; a tongue that reveals and expounds Dharma gates infinite in number; a tongue that praises the innumerable virtues possessed by all Buddhas; and so forth, up to a tongue that teaches the Dharma to subdue every kind of mara and all non-Buddhist practitioners, to eradicate samsara and afflictions completely, and to lead sentient beings to the realm of nirvana.

These are the ten kinds of tongues. Only after a bodhisattva perfects these ten dharmas does he attain the Tathagata’s unsurpassed tongue, which covers all lands. Therefore, when the causes through which the Buddha attained such a tongue are explained, they are certainly not limited to a single cause.

The phrase “certainly worthy of faith” means that an ordinary person’s tongue is no longer than three inches. The ancients said: “With the wagging of a three-inch tongue, one disparages or praises, suppresses or exalts, according to one’s private inclinations; such words are not yet worthy of trust.” How, then, could the Buddha, who possesses such a broad and long tongue, speak falsely? Now, if one still doubts and disbelieves the praise of Amitabha Buddha by the Buddhas of the six directions, that would be utterly unreasonable. One who does not believe has no affinity with the Buddha!

Commentary: Moreover, bodhisattvas at the stage of the Ten Practices already possess a broad and long tongue whose extent surpasses even that which covers a great trichiliocosm; what is stated here is likewise only a brief account.

Subcommentary: Regarding the bodhisattva’s tongue mark, the Avatamsaka Sutra says that bodhisattvas at the stage of the Ten Practices accomplish the ten inexhaustible treasuries. Therefore, when a bodhisattva expounds the Dharma, the bodhisattva uses the broad and long tongue mark to utter wondrous sounds that completely fill all worlds throughout the ten directions.

The phrase “all throughout the ten directions” means not merely a single great trichiliocosm. If even bodhisattvas can do this, how much more so the Tathagata!

This passage says only, “each in the homeland of the respective Buddha,” and is therefore said to be a brief account. In truth, when the Buddhas praise the Pure Land, throughout all worlds in the ten directions there is not one who does not praise it.

Commentary: Master Cien said, “When the Buddha uses the tongue mark to attest to a minor matter, his tongue covers his entire face, reaching as far as his hairline.” Here, however, it is said to cover the entire great trichiliocosm because it attests to a great matter, namely, the “causes and conditions of the one great matter.”

He also said, “Because a bodhisattva possesses the tongue mark that covers the entire face, a bodhisattva speaks only words that are singular and without duplicity, for they are all truthful words.” Thus we know that one whose tongue covers the face already speaks no falsehood; how much more one whose tongue covers the entire great trichiliocosm!

Subcommentary: Whether the tongue mark is large or small depends upon the Buddha’s realization of the samadhi of the Dharma of the physical body. All six sense faculties attain sovereign mastery, liberated amid the sensory objects of the six sense fields. Therefore, whether attesting to a minor matter or a great matter, he manifests it freely according to his intent.

The “great matter” refers to the statement in the Lotus Sutra: “For the causes and conditions of one great matter, the Buddha appears in the world, teaching and guiding sentient beings so that they may all enter the stage of Buddhahood.” Now the Buddhas of the six directions praise the Pure Land by manifesting such tongue marks. We therefore know that the great matter of the Pure Land Dharma gateway is the same as that of the Lotus Sutra.

If it were not a great matter, then, as the common saying goes, “Why use an ox-cleaver to cut a chicken’s throat?” (12)

Furthermore, the statement that “the bodhisattva’s tongue covers the entire face” speaks of the lesser stage so that, by comparison, the superior stage may be known. This is a thorough demonstration intended to exhort people to firm faith.

Commentary: Furthermore, the ten directions are spoken of horizontally. If discussed vertically, they extend through the three periods of time, and there is no Buddha who does not offer praise.

Subcommentary: Comparing the ten directions with the three periods of time, then earlier, from Kasyapa Buddha back through the immeasurable Buddhas of the past, and later, from Maitreya Buddha onward through the immeasurable Buddhas of the future, all certainly likewise manifest broad and long tongue marks covering the three periods of time. Since the marks of all Buddhas are the same, their minds are also the same, their wisdom is also the same, and their vows are also the same. Since all the Buddhas of the six directions praise this sutra, we know that all Buddhas of the three periods of time certainly praise this sutra just as do those Buddhas of the six directions.

This is precisely what is meant by saying that the exposition and praise of this sutra never cease.

Commentary: In accordance with principle, the self-nature pervading the Dharma-realm is the meaning of the “broad and long tongue mark.”

Subcommentary: An ancient worthy said, “The sound of flowing water is itself the broad and long tongue mark.” Thus, the broad and long tongue mark is not possessed only by the Buddhas; all sentient beings possess it as well, and the myriad forms and appearances all possess it too. Therefore, it is said that sentient and insentient beings together form one tongue. The tongue is the entire Dharma-realm; the entire Dharma-realm is one tongue. If one speaks of “covering it entirely,” two things have already been created!

UTTERING WORDS TO ENCOURAGE FAITH

Speaking truthful words: “You and all sentient beings should believe this Sutra Praised by All Buddhas and Mindfully Protected by Them for Its Inconceivable Merit.”

Commentary: “Speaking truthful words” means words worthy of trust. From the tip of that broad and long tongue come truthful words. That is to say, you should have firm faith in this Sutra Praised by All Buddhas and Mindfully Protected by Them for Its Inconceivable Merit, and harbor no doubts. The meaning of the word “faith” is explained clearly in a later passage.

Subcommentary: “Words worthy of trust” means that, because the words are sincere, they are certainly genuine and not deceitful; because they are genuine, they withstand careful examination and are not erroneous. This is what is called the lion’s roar—fearless speech that a thousand sages appearing in the world could not alter and that for ten thousand generations is upheld as a model.

The phrase “Praised for Its Inconceivable Merit,” together with the following sixteen characters, constitutes the original title of this sutra. The Tang translation merely calls it the Sutra Praising the Pure Land and the Buddhas’ Embrace and Acceptance, wishing to shorten the wording for ease. This is because the phrase “inconceivable merit” is encompassed within the two words “Pure Land.” Here, the four words “inconceivable merit” in the preceding passage mean praise of the Buddhas, while in the present passage they mean praise of the sutra. Since the meanings there and here are the same, they will not be explained again.

What does “mindfully protected” mean? Those who are mindful of the Buddha rely upon the Buddha’s protective power, which enables them to remain peaceful and secure, free from all obstructive difficulties. The Buddha keeps them in mind, enabling them to remain diligent and never retreat.

The Contemplation Sutra says that the Buddha embraces sentient beings who are mindful of the Buddha and never abandons them. A sutra also says, “For those who are mindful of the Buddha, Amitabha Buddha is constantly present above them.” Furthermore, among the ten benefits it says, “For those who are mindful of the Buddha, Amitabha Buddha constantly emits radiant light to welcome and receive them.”

Thus the Fundamental Teacher mindfully protects them, and the Buddhas throughout the ten directions likewise mindfully protect them. It should be known that when people of old practiced mindfulness of the Buddha, they received the Buddhas’ mindful protection. Such sympathetic response occurs naturally and cannot be false.

Commentary: Moreover, only bodhisattvas of the Eighth Bhumi receive the Buddhas’ mindful protection; hence it is known that the status of those who attain rebirth there is not lowly.

Subcommentary: Concerning “those of the Eighth Bhumi are protected by the Buddhas,” the Avatamsaka Sutra says, “Bodhisattvas of the Eighth Bhumi constantly receive the Tathagata’s mindful protection.” This sutra now says, “Those who are mindful of the Buddha receive the Buddhas’ mindful protection.” Thus they swiftly ascend to the Eighth Bhumi, and therefore it is said that their status is “not lowly.”

Commentary: Concerning the Buddhas’ instruction to sentient beings, there were formerly two explanations: 1. successive transmission; 2. simultaneity. Both explanations are adopted here.

Subcommentary: “Successive transmission” means that, according to Master Cien, the Buddhas throughout the six directions proclaimed these words in their respective lands, and Sakyamuni Buddha then related their words to substantiate his own teaching.

Master Lingzhi said, “When Sakyamuni Buddha expounded this sutra, the Buddhas throughout the six directions simultaneously offered praise.”

“Both are adopted here” means that this vast and supremely essential Dharma gateway was certainly often praised by the Buddhas in ordinary times; and at the very moment Sakyamuni Buddha was expounding this sutra, the Buddhas throughout the ten directions simultaneously praised it as well. What hindrance could there be?

This makes it still clearer that this sutra is precisely the Dharma gateway of Universal Vision, extending throughout the entire Dharma-realm. When one Buddha speaks, all Buddhas speak together.

Commentary: In accordance with principle, the self-nature’s immutability is the meaning of “truthfulness,” and the self-nature’s never departing is the meaning of “mindful protection.”

Subcommentary: These words are purely true and utterly free from falsehood; even throughout ten thousand kalpas, they remain thus.

Nothing surpasses this as the meaning of truthfulness: right now, every glance, every hearing, every word, and every deed—there is not one that is not truthful. Throughout the past and present, it constantly protects and is constantly mindful; whether walking, standing, sitting, or lying down, one never departs from it—the self-nature. How then could one fail to believe the Buddha’s truthful words? When the Buddha protects us, would we alone forsake him? Alas! Why do we deceive ourselves, lie to ourselves, flee from ourselves, and turn away of our own accord!?

THE SOUTHERN DIRECTION (divided into three parts)

1. Listing the Names to Reveal the Vast Extent.

2. Manifesting the Mark to Signify Truth.

3. Proclaiming the Dharma to Encourage Faith.

LISTING THE NAMES TO REVEAL THE VAST EXTENT

O Shariputra! In the worlds of the southern direction are Buddhas such as Sun-Moon-Lamp Buddha, Renowned Light Buddha, Great Blazing Shoulders Buddha, Sumeru Lamp Buddha, and Immeasurable Diligence Buddha. There are altogether as many Buddhas as the sands of the Ganges.

Commentary: He is called Sun-Moon-Lamp Buddha because his great wisdom is inexhaustible.

Subcommentary: “Great wisdom is inexhaustible” means that the sun shines by day, the moon shines by night, and lamps illuminate places that the sun and moon do not reach. Their light succeeds one another and shines everywhere without end. The Buddha’s great wisdom extends horizontally throughout the ten directions and vertically through the three periods of time, just like the light of the sun and moon.

Moreover, sunlight dispels darkness, signifying prajna, and is called Wisdom of All Things. Moonlight, being cool and shining at night, signifies liberation, and is called Wisdom of the Varieties of the Path. Lamplight continues and supplements the light of the sun and moon, illuminating both day and night without becoming attached to either extreme, such as day or night. This signifies the supreme truth of the Middle Way and the Dharma-body, and is called Wisdom of All Modes. Thus, the light of wisdom shines brilliantly.

Commentary: He is called Renowned Light Buddha because his praise and renown are heard everywhere, like light shining afar.

Subcommentary: The Buddha is great and his fame resounds mightily; therefore, his renowned name spreads throughout the immeasurable worlds of the ten directions, like sunlight shining everywhere without exception.

Commentary: Concerning Great Blazing Shoulders Buddha: “shoulders” signifies the two wisdoms, while “blazing” signifies the brilliant illumination of those two wisdoms.

Subcommentary: The “two wisdoms” are expedient wisdom, which illuminates phenomenal characteristics, and true wisdom, which illuminates the mind. Principle and phenomena are both clearly understood; these wisdoms illuminate and dispel all delusion, just as light streams forth from two shoulders. Moreover, these two wisdoms bear the entirety of the Buddhadharma; hence the symbolism of two shoulders.

Commentary: He is called Sumeru Lamp Buddha because Mount Sumeru is made into a lamp illuminating all four continents beneath heaven; the Buddha’s radiance is likewise vast, lofty, and illuminating.

Subcommentary: “Making Mount Sumeru into a lamp” is like saying, “Use Mount Sumeru as a brush,” or “Use Mount Sumeru as an awl,” and so forth; it expresses how exceedingly vast and great the lamp is.

Mount Sumeru stands at the center, its radiance illuminating all four continents. With the great wisdom of the Middle Way, the Buddha illuminates sentient beings like the colossal lamp called the Sumeru Lamp. (Sumeru is the king of mountains because it is the greatest mountain in the world.) However, the Vimalakirti Sutra says: “There is a Buddha named Sumeru Lamp King, whose body is eighty-four thousand yojanas tall.” Yet upon examination, his land lies in the eastern direction, beyond worlds as numerous as the sands of thirty-six Ganges Rivers. The present Sumeru Lamp Buddha is in the southern direction because many Buddhas share the same name.

Commentary: Concerning Immeasurable Diligence Buddha: “diligence” was explained in the earlier section of the introductory portion. There, however, the text says “constant diligence,” whereas here it says “immeasurable diligence.”

Subcommentary: “Immeasurable” has two meanings: 1. Immeasurable in time, which means constant; 2. Immeasurable in its activities, namely benefiting oneself and benefiting others, because wisdom and practice are boundless.

Commentary: In accordance with principle, the inexhaustible luminosity of the self-nature is the meaning of “Buddhas as numerous as the sands of the Ganges in the southern direction.”

Subcommentary: The south corresponds to the Li trigram, and Li corresponds to the fire of Bing and Ding. Fire is dark within and bright without; this is quiescent yet constantly illuminating. The nature of true knowing is never obscured—how could its luminosity ever be exhausted? The “Awakening Through Radiance” chapter of the Avatamsaka Sutra says: “The radiance of the Tathagata shines beyond one world, through the worlds of the ten directions, and even through ineffably many worlds.” This is the radiance within one’s own mind, awakening and illuminating everything, not something attained from outside oneself. Therefore, it is said: “I behold Lamp Radiance Buddha; his sublime radiance in ancient times was also thus.”

MANIFESTING SIGNS TO REVEAL THE TRUE

Each Buddha, in his own land, extends the sign of his broad and long tongue, covering the entire trichiliocosm.

SPEAKING TO ENCOURAGE FAITH

They speak these truthful words: “You and all sentient beings should believe this Sutra Praised and Mindfully Protected by All Buddhas for Its Inconceivable Merit.

THE WESTERN DIRECTION (divided into three sections)

1. Listing the Names to Reveal Their Vast Number.

2. Manifesting Signs to Reveal the True.

3. Speaking to Encourage Faith.

LISTING THE NAMES TO REVEAL THEIR VAST NUMBER

O Shariputra! In the worlds of the western direction are Buddhas such as Immeasurable Life Buddha, Immeasurable Marks Buddha, Immeasurable Banner Buddha, Great Radiance Buddha, Great Light Buddha, Jeweled Marks Buddha, and Pure Light Buddha. There are altogether as many Buddhas as the sands of the Ganges.

Commentary: Because this Immeasurable Life Buddha bears the same name as the principal Buddha, Amitabha, there have historically been two explanations, both of which are reasonable.

Subcommentary: The “two explanations” are as follows. Master Lingzhi said: “Many Buddhas share the same name. This is certainly not the Buddha cultivated and realized by Dharmakara, for it would be inappropriate for the principal Buddha here to praise himself.” Master Ci’en said: “Even if he praises himself, there is no conflict with principle, because he does so to guide sentient beings and inspire in them joyful aspiration.” We now accept both explanations. According to the Longer Sutra, beyond boundlessly many Buddha-lands are innumerable Buddhas who share the same name as Shakyamuni Buddha.

Moreover, the teacher of Avalokiteshvara is also a Tathagata named Avalokiteshvara, and so forth.

Thus, we know that the name Immeasurable Life Buddha does not belong solely to Amitabha Buddha; there are also hundreds, thousands, tens of thousands, and hundreds of millions of Buddhas bearing the same name, without end.

If one considers the matter from the standpoint of the Buddhas’ deeds, how could these be compared with ordinary worldly conduct? Otherwise, how could they avoid praising themselves and disparaging others, thereby violating one of the ten grave precepts of the bodhisattva precepts? In the Lotus Sutra, the Buddha says: “I am the Dharma King... I have complete mastery of all dharmas, freely revealing or withholding, provisionally or truly, in every direction.” If something benefits sentient beings, why should it not be done? Consider the statement, “Above heaven and below heaven, I alone am the World-Honored One.” Could it reasonably be said that the Buddha was praising himself?

The first explanation was given lest people, unaware that the Buddhas are as numerous as motes of dust, become rigidly attached to a one-sided, preconceived view. The second explanation was given lest people cling to the notion that one must not praise oneself and thereby remain ignorant of the Buddha’s wondrous functioning of spiritual powers. Both explanations therefore accord with principle and are inherently unobstructed.

Commentary: He is called Immeasurable Marks Buddha because his excellent marks are inexhaustible.

Subcommentary: “Excellent marks” may refer to the thirty-two marks, the eighty-four thousand marks (84,000), or marks as numerous as motes of dust. Since merit and virtue are immeasurable, the excellent marks are likewise immeasurable. In ancient times, Master Baozhi manifested an eleven-faced form of Avalokiteshvara. Even Sengyou, the most skillful painter of his time, was unable to raise his brush and portray it. How much more inconceivable, then, are the excellent marks of a Buddha!

Commentary: He is called Immeasurable Banner Buddha because his merit and virtue are supremely lofty, like a ceremonial banner soaring to the loftiest height; therefore, he is called “Immeasurable.” Moreover, “immeasurable” also means vast and numerous.

Commentary: The word “banner” refers to the staff of a streamer; it is also said to refer to a flagstaff. The Record of Revised Determinations states that a banner has seven meanings, which may be summarized as five: 1. The meaning of loftiness: this symbolizes the Buddha as the most honored of all. 2.

The meaning of establishment: this symbolizes the Buddha employing compassion and wisdom to establish sentient beings in the fruit of bodhi. 3. The meaning of taking refuge and turning toward: this symbolizes the Buddha as the object of reverence for all sentient beings. 4. The meaning of subjugation: because he subdues all the armies of Mara. 5.

The meaning of freedom from fear: as when Lord Shakra told the devas, “When you do battle with the asuras, if you become afraid, you should recollect my seven-jeweled banner, and that fear will immediately vanish.” This symbolizes the Buddha’s attainment of fearlessness: if sentient beings are mindful of the Buddha, they will immediately be freed from fear. Of these five meanings, only the meaning of “loftiness” is taken here, for it encompasses all the others.

“Vast and numerous” means that those banners are innumerable. As a sutra states, “Banners, streamers, and jeweled canopies fill all of space.” The Buddha establishes innumerable wondrous doctrines to instruct sentient beings, and it is likewise so.

Commentary: The Buddha Great Radiance is so named because his brilliant light shines universally.

Subcommentary: Radiance is the wondrous function through which the Buddha manifests transformations and teaches beings. Devas themselves also possess radiance and do not require the light of the sun or moon. Those of the Two Vehicles, whether at the lesser stages of fruition or on the causal grounds of the bodhisattva path, likewise possess luminous radiance; yet compared with the Buddha’s radiance, theirs is smaller, for the Buddha’s radiance outshines and encompasses all. Therefore, he is called “Great Radiance.”

Commentary: The Buddha Great Illumination is so named because the Buddha employs great wisdom to destroy all afflictions and delusions.

Subcommentary: “Destroying all afflictions and delusions” means that the Buddha employs the Wisdom of All Things to destroy completely the delusions of views and thought; employs the Wisdom of the Varieties of the Path to destroy completely delusions numerous as dust and sand; and employs the Wisdom of All Modes to destroy completely the delusion of ignorance. It is like the sun shining in the midst of empty space, illuminating every place without exception. This is Great Illumination.

Although the Buddha mentioned previously seemed to represent the enlightenment of others, while this Buddha appears to represent only self-enlightenment, only one virtue of each Buddha is being stated. In their true meaning, however, each fully possesses all these virtues together, as was clearly recorded in the preceding general explanation.

Commentary: The Buddha Jeweled Marks is so named because his extraordinary excellent marks are as precious as jewels.

Subcommentary: “Excellent marks like jewels” means that the Buddha possesses immeasurable excellent marks, though only one or two are mentioned here. Regarding the mark of his eyes, a sutra states, “The Buddha has eighty-four thousand pure jeweled eyes.” Regarding the mark of the white curl between his brows, a sutra states, “The hair of the white-curl mark is like a tube of lapis lazuli.” Regarding the mark upon his chest, a sutra states, “It is the color of purple-gold.” Regarding the mark of the ushnisha, a sutra states, “It resembles a kimshuka jewel.” These are what are called jeweled marks.

Commentary: The Buddha Pure Radiance is so named because the Buddha, being pure, emits luminous radiance, and also because that radiance itself is pure.

Subcommentary: “Being pure, he emits radiance” means that if wisdom were defiled, it could not emit wondrous radiance.

Here it is said that because the Buddha’s virtues are pure, he can emit great luminous radiance. It is like a mirror whose substance is pure and can therefore reflect all images.

That radiance itself is pure. A wildfire on the open plain also has a bright glow, but compared with the sun and moon, it is not called pure.

Commentary: In accordance with principle, the inexhaustible purity of the self-nature is the meaning of there being Buddhas numerous as the sands of the Ganges in the western direction.

Subcommentary: The meaning of the western direction has already been explained in the preceding passage. The essential nature of true suchness is tranquil like empty space, utterly stainless and wholly pure; how could it ever have any boundary? Yet as soon as the slightest thought of sensory dust suddenly arises, the Buddha has seemingly entered parinirvana for many ages. As soon as the dust of the mind ceases, the ancient Buddha immediately appears—the Buddha-nature is revealed.

MANIFESTING SIGNS TO EXPRESS THE TRUTH

Each of these Buddhas in his own land extends his broad and long tongue, covering the entire trichiliocosm.

UTTERING WORDS TO ENCOURAGE FAITH

They speak these truthful words: “You and all sentient beings should believe this Sutra Praised for Its Inconceivable Merits and Mindfully Protected by All Buddhas.”

THE NORTHERN DIRECTION (divided into three sections)

1. Listing the Names to Reveal Their Vast Number

2. Manifesting Signs to Express the Truth

3. Uttering Words to Encourage Faith

LISTING THE NAMES TO REVEAL THEIR VAST NUMBER

Shariputra! In the worlds of the northern direction are the Buddha Blazing Shoulders, the Buddha Most Excellent Voice, the Buddha Difficult to Overcome, the Buddha Sun-Born, the Buddha Net Illumination, and all the other Buddhas numerous as the sands of the Ganges.

Commentary: The Buddha Blazing Shoulders was explained in the preceding passage.

Subcommentary: The preceding passage includes the word “Great,” but there is no difference in meaning.

Commentary: The Buddha Most Excellent Voice is so named because the Buddha’s voice surpasses all other voices, and no voice can equal it.

Subcommentary: The Buddha possesses eight qualities of voice: 1. An exceedingly excellent voice. 2. A gentle and soft voice; and so forth, through to the eighth, an unceasing voice. Here, the meaning of “most excellent” is explained according to the exceedingly excellent voice, though it may also encompass all eight qualities of voice. Therefore, he is called Most Excellent Voice. Thus, among all the voices in the human and heavenly realms, the voices of shravakas, and the voices of bodhisattvas, none can equal it.

Commentary: The Buddha Difficult to Overcome is so named because the Buddha’s virtue is firm and indestructible.

Subcommentary: The word “Overcome” is also the name of a river, and it further carries the meaning of destruction. Because the Buddha has realized the Dharma-body and attained the indestructible vajra essence, with none of the residual delusions—whether delusions numerous as dust and sand or the delusion of ignorance—remaining, even if afflictions were to surge and overflow, they could not destroy it. Therefore, he is called Difficult to Overcome. An ancient said, “Could the state of Wu be made into a pond?” This likewise means that it could not be made into a pond. Furthermore, the character translated as “overcome” is also commonly used with the meaning “to obstruct or bring to a halt.”

Commentary: The Buddha Sun-Born is so named because, when his radiance appears, it is like the sun just rising. This statement encompasses the two benefits.

Subcommentary: “The two benefits” are: 1. Benefit to oneself: the originally enlightened Buddha-nature of sentient beings is buried within the nature of ignorance, just as the sun’s light does not appear at midnight. When delusive afflictions are destroyed and true wisdom is revealed, the Buddha-nature of Initial Enlightenment begins to shine forth, like the sun rising in the east.

2. Benefit to others: Fascicle Twenty-Three of the Avatamsaka Sutra states: “It is like the Deva Son Sun—another name for the sun—who does not remain hidden and fail to appear merely because a blind man cannot see him; nor does he remain hidden and fail to appear because he is obscured by a city of gandharvas, covered by the hand of the asura deity, shaded by the trees of Jambudvipa, or concealed by lofty mountains, deep valleys, dust, mist, smoke, clouds, and other such things; nor does he remain hidden and fail to appear because the seasons change.”

This symbolizes the Buddha newly attaining perfect enlightenment and teaching the Dharma for the benefit of the world, his radiance of wisdom shining universally like the sun rising in the east.

Commentary: The Buddha Net Illumination is so named because his wisdom, like a jeweled net, universally illuminates all sentient beings.

Subcommentary: “Net” refers to Brahma’s net of a thousand jewels. The rays of the thousand jewels illuminate one another, brilliant, clear, and penetrating, just as the Buddha’s wisdom encompasses all sentient beings and illuminates every place without exception. Moreover, each Dharma gate interpenetrates all the others, thereby awakening the multitude of deluded beings.

Commentary: In accordance with principle, the inexhaustible all-encompassing capacity of the self-nature is the meaning of “the Buddhas numerous as the sands of the Ganges in the northern direction.”

Subcommentary: The northern direction—associated with the ren and gui water phases—belongs to winter. Winter governs gathering and storing. Winter is the final season in which the myriad things reach maturity, yet it is also the beginning from which the myriad things come into being. Thus, the hundreds of thousands of Dharma gates all return to the square inch of the mind—the self-nature—and boundless virtuous functions all abide within the source of mind.

When it is sought, it has neither appearance nor form; when it is released, it is also boundless and inexhaustible. It has always been inherently complete, so there is no need to seek it anywhere. Therefore, within the minds of sentient beings is precisely the nature of the Tathagata-garbha.

MANIFESTING SIGNS TO REVEAL THE TRUE

Each of the Buddhas, in his own land, manifests the sign of a broad and long tongue that universally covers the entire three-thousand-great-thousand world-system.

UTTERING WORDS TO ENCOURAGE FAITH

They speak these truthful words: “You and all sentient beings should believe this Sutra Praised for Its Inconceivable Merit and Mindfully Protected by All Buddhas.

THE NADIR (divided into three sections)

1. Listing the Names to Reveal the Vast Assembly

2. Manifesting Signs to Reveal the True

3. Uttering Words to Encourage Faith

LISTING THE NAMES TO REVEAL THE VAST ASSEMBLY

O Shariputra! In the worlds of the nadir are Lion Buddha, Renowned Buddha, Renowned Light Buddha, Dharma Buddha, Dharma Banner Buddha, Upholder of the Dharma Buddha, and other Buddhas such as these, as numerous as the sands of the Ganges.

Commentary: Lion Buddha is likened to a lion subduing all other beasts.

Subcommentary: The lion has two meanings: 1. The lion is the lord among beasts and roams without fear; this illustrates how the Buddha is the uniquely honored one throughout the six realms of ordinary beings and the four realms of sages, freely entering and leaving the three realms without obstruction. 2. When the lion lets out a single roar, all the beasts are terrified; this illustrates how, when the Buddha teaches the Dharma, the hosts of heavenly maras and followers of non-Buddhist paths all believe and submit.

Moreover, the Buddha is free from the five fears and possesses the four fearlessnesses; these are all meanings of “lion.”

Commentary: Renowned Buddha has the same meaning as explained above.

Subcommentary: The preceding passage has “Renowned Light,” whereas this passage omits the word “Light.” This is because renown is the virtue, while light is the analogy. Although this Buddha is not illustrated by the same analogy as the former Buddha, his virtue is no different from that Buddha’s.

Commentary: Renowned Light Buddha means that the Buddha’s name is like the radiance of the sun, reaching everywhere without exception. The two terms may also be used together, because when the name is illustrious, its light shines afar.

Subcommentary: The meaning of the word “Light” is the same as in the preceding passage. “The name is illustrious” means that, like Amitabha Buddha, whose praised name is renowned throughout the ten directions and the three periods of time, there is no age in which beings do not reverently behold and recollect him.

“His light shines afar” means that, like Amitabha Buddha, whose radiant light universally illuminates the ten directions and the three periods of time, there is nowhere it can be obstructed or concealed.

Commentary: Dharma translates as “Law” and also encompasses the two kinds of benefit.

Subcommentary: Dharma means a standard that regulates and preserves. By means of this standard, one preserves one’s own virtue; by means of this standard, one preserves sentient beings, enabling them all to realize the Dharma-body.

Commentary: Dharma Banner means that the Dharma is a standard, and it is likened to a banner raised on high.

Subcommentary: “A standard like a banner” means that the Buddhadharma towers on high; when humans and devas see it, they honor it, and when followers of false and non-Buddhist paths behold it, they revere and submit to it. This is clear from the meaning of Immeasurable Banner in the preceding passage.

Commentary: Upholder of the Dharma has two meanings. 1. Maintaining the meaning of the Middle Way is called upholding. 2. Preserving the teaching of mindfulness is also called upholding.

Subcommentary: “Maintaining the Middle Way” means neither falling into the extreme of existence nor becoming attached to the extreme of nonexistence, because one skillfully upholds the wondrous Dharma of the Middle Way.

“Preserving” means preserving this wondrous Dharma and transmitting it universally throughout the three periods of time, never allowing it to be cut off or lost.

Commentary: When interpreted according to principle, the measure of the intrinsic nature is increasingly profound and cannot be fathomed; this is the meaning of “in the nadir are Buddhas as numerous as the sands of the Ganges.”

Subcommentary: In the account of retrieving the alms bowl, Manjushri extended his right arm far downward beyond worlds in the nadir as numerous as the sands of forty-two Ganges Rivers. Now this sutra further says: “Beyond worlds in the nadir as numerous as the sands of an ineffable number of Ganges Rivers.” Yet when one searches within the intrinsic nature, it is like holding a pole and probing the sea: one may wish to reach its bottom, but ultimately it cannot be reached.

MANIFESTING SIGNS TO REVEAL THE TRUE

Each of the Buddhas, in his own land, manifests the sign of a broad and long tongue that universally covers the entire three-thousand-great-thousand world-system.

UTTERING WORDS TO ENCOURAGE FAITH

They speak these truthful words: “You and all sentient beings should believe this Sutra Praised for Its Inconceivable Merit and Mindfully Protected by All Buddhas.

THE ZENITH (divided into three sections)

1. Listing the Names to Reveal the Vast Assembly.x 2. Manifesting Signs to Reveal the True.x 3. Uttering Dharma Words to Encourage Faith.

LISTING THE NAMES TO REVEAL THE VAST ASSEMBLY

O Shariputra! In the worlds of the zenith are Brahma Voice Buddha, King of Constellations Buddha, Supreme Fragrance Buddha, Fragrant Light Buddha, Great Blazing Shoulders Buddha, Body Adorned with Jeweled Flowers of Many Colors Buddha, King of Sala Trees Buddha, Virtue of Jeweled Flowers Buddha, Seer of All Meanings Buddha, Like Mount Sumeru Buddha, and other Buddhas such as these, as numerous as the sands of the Ganges.

Commentary: Brahma Voice Buddha is so named because the Buddha’s voice is pure and undefiled.

Subcommentary: “Undefiled” means that when the Buddha teaches the various vehicles—the Three Vehicles—they still remain mixed and impure, because their teachings have not yet attained ultimate purity. Here, the Buddha uses only the single teaching of the One Vehicle to instruct sentient beings. This is called pure and unmixed, wholly embodying the true characteristic, stainless purity, and brahma conduct. Therefore, he is called Brahma Voice Buddha (Brahma Voice: a pure voice).

Commentary: King of Constellations Buddha: According to one meaning, the moon is the King of Constellations; according to another, it is the greatest star among the stars, such as the North Star. Both meanings are valid.

Subcommentary: The moon is the king of stars, as it is said: The combined brightness of ten thousand stars does not equal a single ray of moonlight, yet the moon is not of the same kind as the stars. This illustrates how the Buddha is the Greatly Awakened One, and awakening is not of the same kind as delusion. He surpasses all beings because all beings remain deluded; even sages and bodhisattvas have not yet attained ultimate awakening!

“Precisely the king among the stars” refers to the saying in the Analects: “It is like the North Star dwelling in its place while all the other stars turn toward it.” Although the North Star is also a star, it surpasses others of its kind. This illustrates how the Buddha is also a sentient being, yet his illumination and profound wisdom surpass those of sentient beings. Moreover, he serves as a refuge for sentient beings because he has attained awakening and liberation.

“Both meanings are valid” means: 1. When stars are compared with the moon, the moon is called king because its light is superior. 2. Among the stars themselves, this one star—the North Star—alone is supreme and therefore is called King of Constellations.

Thus it is said that among beings of different kinds, the Buddha is supremely sovereign, like a king among those of different kinds, because his awakening surpasses that of all beings. Among beings of the same kind and among awakened sages, the Buddha is also the Dharma King, like a king among those of the same kind, because his awakening is unsurpassed and ultimate. This is why both meanings are valid.

Commentary: Supreme Fragrance Buddha: The Buddha is the sacred teacher among all sages, just as the finest fragrance is supreme among all fragrances, surpassing all others without equal.

Subcommentary: “The foremost fragrance among all fragrances” is like the fragrance of sandalwood. Six zhu (14) in weight of this fragrance is worth as much as a three-thousand-great-thousand world-system.

It is also said that once this fragrance is burned, no one within forty miles fails to smell its aroma; thus it is the most supreme fragrance.

The Buddha has realized the fragrance of the fivefold Dharma-body. This fragrance universally permeates immeasurable worlds. All the fragrances of devas, humans, asuras, followers of non-Buddhist paths, and practitioners of the Two Vehicles cannot compare with it; therefore, he is called Supreme Fragrance Buddha.

Commentary: Fragrant Light Buddha: That fragrance emits light, like the two virtues of severance and wisdom.

Subcommentary: The Virtue of Severance means that a pleasant fragrance can dispel foul odors and thus has the meaning of eliminating impurity. When all foul odors have been completely cleansed, this is called “fragrance.” The Virtue of Wisdom means that light can dispel all darkness and thus has the meaning of wisdom. Shining brightly and illuminating everywhere is called “light.”

Furthermore, ordinary fragrance is usually fragrant only within the nostrils; yet this fragrance also emits light that reaches the eyes. This illustrates how shravakas are only able to extinguish evil: they possess the essence but not its function. The Buddha extinguishes all evil and is therefore able to perfect all good deeds. Both cessation and wisdom are complete, just as the fragrance is not only fragrant but also emits light.

Commentary: The meaning of the name Buddha Great Blazing Shoulders is the same as explained in the preceding passage.

Subcommentary: The name Buddha Blazing Shoulders frequently appears in the scriptures. This is because an immeasurable and boundless number of Buddhas share this same name and epithet.

Commentary: The Buddha Whose Body Is Adorned with Jeweled Flowers of Many Colors is so named because, through cultivating many excellent practices as causes—like beautiful flowers—he attained the fruition that adorns the pure Dharma-body.

Subcommentary: “Adorned by the myriad practices” means that although those of the Two Vehicles realize the Dharma-body, if they do not cultivate the myriad practices, theirs is called a bare Dharma-body (15). The Buddha, however, is called one who possesses wisdom of all modes because he necessarily cultivated the Four Immeasurables, the Six Paramitas, and every kind of gateway of practice, without failing to gather any of them. By accumulating merit and amassing virtue, he helped manifest the Dharma-body, just as myriad precious treasures adorn the physical body. This is because the Dharma-body inherently possesses virtues and wholesome qualities as numerous as the sands of the Ganges.

Commentary: Buddha King of Sala Trees: Sala is translated as “Firm and Enduring” and also as “Supremely Excellent.” Because the Buddha’s virtue never changes and he alone is honored throughout the three realms, he is compared to the king of trees (16).

Subcommentary: “Firm and enduring” means that this tree does not wither during the cold season and cannot be harmed by axes; thus it bears the meaning of firmness and endurance. Likewise, when the Buddha realizes the Dharma-body, deluded thoughts cannot shake him, nor can circumstances move him.

“Supremely excellent” means that this tree is lofty and immense, incomparable to all the other trees in the forest. Likewise, the Buddha has transcended the three realms and alone is honored among all sages. Because he possesses these two virtues—supreme excellence and firm endurance—he is called the King of Trees.

Commentary: Buddha Virtue of Jeweled Flowers is so named because the Buddha’s virtue resembles jeweled flowers.

Subcommentary: The preceding passage spoke of the Buddha Whose Body Is Adorned because the word “adorned” conveys the meaning of flowers as causes. Here it speaks of the Buddha Jeweled Flower, taking beautiful flowers as an analogy for excellent virtues. That is to say, the Buddha possesses myriad virtues, precious, esteemed, and beautiful, just like exceedingly precious and beautiful flowers.

Another explanation says that the Buddha possesses four virtues: Permanence, Bliss, Self, and Purity. The virtue of true Permanence resembles a flower made of precious substance because it never withers or falls.

The virtue of true Bliss resembles an exceedingly precious flower because it delights people’s minds.

The virtue of true Self resembles a jeweled flower because it does not stand in dependence upon anything external.

The virtue of true Purity resembles a jeweled flower because its essence is luminous and pure, abounding in myriad virtues, precious, esteemed, and beautiful. The other virtues may be understood by analogy.

Commentary: Buddha Who Sees All Meanings is so named because, among all the meanings of all dharmas, there is none the Buddha does not know.

Subcommentary: “All” refers to worldly and supramundane dharmas. Since dharmas are immeasurable, their meanings are likewise immeasurable. Some know the immediate meaning but not the far-reaching meaning; some know the partial meaning but not the perfect meaning; some know the general meaning but not the particular meaning; some know the ultimate meaning but not the provisional meaning. The Buddha, however, sees and knows every meaning without exception.

Thus Crown Prince Siddhartha was named Sarvarthasiddha, “One for Whom Every Aim Is Accomplished” (17); this is precisely the meaning intended here.

Commentary: Buddha Like Mount Sumeru is so named because Mount Sumeru is the king of mountains. The Buddha’s virtue towers far above the sages of the Three Vehicles, just like Mount Sumeru.

Subcommentary: The preceding passage spoke of the Buddha Sumeru Form, clearly referring to his excellent physical marks. Here, because no physical mark is mentioned, the name is explained solely in terms of virtue. The myriad virtues are gathered together to form one whole, just as Mount Sumeru is formed from the essence of many precious substances; hence it is called “Wondrous.” The Buddha abides in the world, sovereign and independent, just as Mount Sumeru rises highest of all; hence it is called “Lofty.” Mount Sumeru is the king among mountains, just as the Tathagata’s virtue makes him the Dharma King throughout the three realms. These meanings are one and the same.

Commentary: In accordance with principle, the self-nature is ever higher the more one gazes up at it and can never be fathomed; this is the meaning of “in the upper direction are Buddhas as numerous as the sands of the Ganges.”

Subcommentary: In praising the Way of Master Confucius, Yan Yuan said, “The more I gaze up at it, the higher it appears.” This is now used as an analogy: the numinous mind transcends all things, its essence utterly free from entanglement. The closer one gazes toward it, the higher it becomes.

In ancient times, Vimalakirti passed beyond forty-two Ganges-sands of worlds above the Saha world to obtain fragrant rice and bring it back to perform Buddha-work. Yet this sutra says that even after passing beyond ineffable Ganges-sands of worlds in the upper direction, one would still be searching for the self-nature. It is like joining bamboo poles together to probe the sky: one may wish to reach its summit, but ultimately it cannot be done.

MANIFESTING SIGNS TO REVEAL THE TRUE

Each of these Buddhas, in his own land, manifested a broad and long tongue that completely covered the entire trichiliocosm.

UTTERING WORDS TO ENCOURAGE FAITH

They spoke these truthful words: “You and all sentient beings should believe this Sutra Praised by All Buddhas and Mindfully Protected by Them, a Sutra of Inconceivable Merit.

Commentary: The reason the Buddhas of the six directions mentioned above praise and mindfully protect it is also the power of Amitabha Buddha’s fundamental vows.

Subcommentary: “Fundamental vows” refers to the vow made by Dharmakara in the Larger Sutra: “When I attain Buddhahood, may my name be renowned throughout innumerable worlds in the ten directions, and may all Buddhas each day praise my merit, virtues, and land before their great assemblies,” and so forth. Therefore, now that he has attained Buddhahood, everything has come to pass precisely according to his vows.

Commentary: Some cling to the statement in the Shurangama Sutra that Avalokiteshvara’s Dharma-door of the faculty of hearing accords with the teaching appropriate to this region, whereas Mahasthamaprapta’s Dharma-door of mindfulness of the Buddha was not included among those selected for perfect penetration. They therefore ask, “Why is the practice of mindfulness of the Buddha now taught everywhere, far and near?” Such doubt arises precisely because they do not understand that the Buddhas of the six directions unanimously praise the Dharma-door of mindfulness of the Buddha.

Subcommentary: Those who doubt suppose that, since the Dharma-door of mindfulness of the Buddha neither accords with the capacities of people in this region nor was included in the assembly’s selection of perfect penetration, why should anyone dwelling in this land practice mindfulness of the Buddha? Yet now we see that the Buddhas of all six directions praise this sutra, for the Dharma-door of mindfulness of the Buddha accords with all capacities throughout the worlds of the ten directions. The Larger Sutra says, “When sentient beings throughout the ten directions invoke my name, they will certainly be born in my land.” This is indeed so.

The Dharma-door of the faculty of hearing is particularly suited only to the capacities of human beings, whereas the Dharma-door of mindfulness of the Buddha accords with the capacities of beings in all six realms.

The Larger Sutra says, “Beings in the hells, hungry ghosts, and animals will also be born in my land.” This is indeed true. Thus, the Dharma-door of the faculty of hearing does not encompass the Dharma-door of mindfulness of the Buddha, whereas the Dharma-door of mindfulness of the Buddha can encompass the Dharma-door of the faculty of hearing. Therefore, the Dharma-door of the faculty of hearing was praised only by Shakyamuni Tathagata in this region, whereas the Dharma-door of mindfulness of the Buddha is praised by all the Tathagatas of the ten directions, as numerous as the sands of the Ganges. We therefore follow the teaching praised by the greater number.

Moreover, throughout the world today, monastics and laypeople, men and women, naturally practice mindfulness of the Buddha, as stated in the preceding passage. Thus, the Dharma-door of mindfulness of the Buddha accords with the capacities of very many beings. What room remains for doubt?

Let us propose an analogy. Suppose that our country has hundreds of thousands of districts, and the scholars dwelling within them divide themselves among the study of the Five Classics. In one district, most scholars may study the Book of Odes; in another, most may study the Book of Rites. Yet if the study of all the classics is considered across the entire country, none is studied more widely than the Book of Changes.

The Dharma-door of the faculty of hearing may be compared to the Book of Odes and the Book of Rites, while the Dharma-door of mindfulness of the Buddha may be compared to the Zhou Book of Changes.

Commentary: Question: Since the Buddhas of the six directions unanimously praise the Western Land, why did the Sixth Patriarch not follow the Buddhas in praising it, but instead seemingly disparaged it as nonexistent? What is the reason for this?

Answer: There are four points here: 1. Because the approaches established are not the same. 2. Because it appears to be criticism, but is actually praise. 3. Because it was not intended for beginners. 4. Because errors were made by the transcribers.

Commentary: The Sixth Patriarch’s Platform Sutra says: “When people of the East commit offenses, they recite the Buddha’s name and seek birth in the West; when people of the West commit offenses, in what land do they recite the Buddha’s name and seek birth?” It also says: “Foolish people aspire to the East or aspire to the West.” Later generations clung to these words and consequently conceived the doubt that the Sixth Patriarch had said there was no Western Land. Therefore, the following clarification is offered:

1. The first statement, “because the approaches established are not the same,” has two further meanings. First: With regard to the two approaches of phenomena and principle, the Sixth Patriarch’s words belong to the approach that uses principle to subsume phenomena, meaning that only the principle of intrinsic nature is employed. As for the approach that uses phenomena to subsume principle, among all the Dharma methods and Buddhist practices, not a single dharma is discarded. Since employing phenomena is no less excellent than principle, how could the Pure Land be rejected and declared nonexistent?

Second: From the Jin and Song dynasties onward, Buddhist practitioners competed in esteeming meditative concentration and contemplation as superior, nearly obscuring the meaning of “direct pointing and singular transmission.” At that time, Patriarch Bodhidharma first proclaimed this principle of subsuming phenomena through principle, and the succeeding patriarchs further revitalized it. They wished only to cause this doctrine of direct-pointing Chan to radiate great light.

This doctrine makes no distinction between Buddha and sentient beings, for there is only the single principle of intrinsic nature. The present Dharma method of the Western Land, however, was established precisely to reveal and guide sentient beings toward the Buddha. In that doctrine, mind and object are both quiescent.

The present Dharma method of the Western Land, however, specifically takes the Buddha-land as its object and gives rise to the aspiration to be born there. Thus, although the principle does not follow two different paths, the provisional establishments of the various schools are not the same. In accordance with the time and the capacities of beings, the method must necessarily be so.

If, immediately after opening the Dharma of Direct Pointing, one were also to praise the Dharma of the Western Land, the meaning of Direct Pointing would ultimately have had no means of becoming manifest. Therefore, it should be understood that although the Sixth Patriarch of the Chan school and the patriarchs of the Pure Land Dharma method established different approaches, if their positions were exchanged, they would have acted in the same way. This is called “each would act likewise if placed in the other’s position” (18).

2. “It appears to be criticism, but is actually praise”: The Sixth Patriarch’s teaching concerning East and West was intended only to exhort people that sincere practice of goodness is essential and supreme, and that they should not make empty, futile vows. How could he have said there is no Western Land?

For example: Confucius was born in the eastern state of Lu. If a person in the state of Qi committed evil but admired Confucius, that person would seek to move to the state of Lu. But if a person in Lu committed evil and admired Confucius, to what state would that person seek to move?

The meaning is that “to practice goodness is truly to study under Confucius.” It was never said that the eastern state of Lu did not exist.

The principle of the Sixth Patriarch’s words is precisely the same as this sutra’s statement: “One must possess abundant roots of goodness in order to attain birth in that land.” How, then, could it be said that he was criticizing it?

3. “It was not intended for beginners”: The Sixth Patriarch said, “My morality, concentration, and wisdom receive only those of the supreme vehicle.” Yet beginners and ordinary beings of inferior capacity now pride themselves on possessing a mere trace of worldly intelligence, look down upon the Dharma of the Western Land, and wrongly discuss the principle of prajna. This is not only useless but additionally harmful.

Therefore, one must take care not to give the Platform Sutra of the Dharma Treasure to beginners to read. If it is given to those who lack the faculties and wisdom of the Mahayana, they will immediately fall among the deranged demons. This is truly lamentable!

4. “Errors were made by the transcribers”: The Platform Sutra also says that the Western Land is 108,000 li from here. This truly mistakes the region of the Five Indias for the Land of Ultimate Bliss.

The Five Indias and the land of Zhendan, China, both belong to the defiled land of the Saha world. What need is there to distinguish aspiring to the East from aspiring to the West? The Land of Ultimate Bliss itself is separated from this Saha world by one hundred thousand kotis of Buddha-lands.

The reason is that the extant text of the Platform Sutra was transcribed by later students; how could it have remained entirely free of errors? Otherwise, the Patriarch merely borrowed the Western Regions as an analogy for that Western Land. The ancients said, “To believe books entirely is worse than having no books.” This is precisely what was meant. (If one believes everything merely because it is written in books, it would be better to have no books at all; this is the same kind of malady.)

Moreover, a thousand Buddhas unanimously praise the Western Land. Yet people now doubt the words of a thousand Buddhas and believe the words of a single patriarch! Alas! If even the words of the Buddha are deemed unworthy of belief, how much less the words of a patriarch?

Therefore, let those of clear wisdom resolve the doubts in the minds of people in the world, so that they may give rise to right faith. Wherever they go, in every place, let them extensively praise and universally transmit this teaching. This is to manifest in place of the Buddhas their vast and long tongues, and it is to repay the Buddha’s profound kindness. But if anyone contradicts the Buddha’s words and deliberately utters demonic teachings, the offenses incurred thereby are beyond description!

Now, one analogy will make this clear: Suppose a person here speaks ten thousand statements every day, slandering ten thousand Buddhas. If that were accumulated over a full thousand years, that person’s karmic offenses would truly be immeasurable and boundless. Suppose another person utters one evil statement denying that the Pure Land exists, thereby obstructing people from reciting the Buddha’s name.

That person’s karmic offenses would exceed those of the former by hundreds, thousands, tens of thousands of times, even to an incalculable degree. Why is this so? Because Buddhas as numerous as dust motes all praise the Western Land, wishing only that every person attain Buddhahood.

Yet this one person alone gives rise to slander, thereby slandering all Tathagatas as numerous as dust motes and harming all sentient beings, causing them perpetually to sink in the ocean of suffering and preventing them from attaining Buddhahood. Therefore, the offense incurred is so grave! One must exercise the utmost caution in speech!

Commentary on the Sutra: In accordance with principle, the intrinsic nature universally illuminating is the meaning of “the Buddhas of the six directions unanimously praise it.”

Commentary: The numinous radiance shines of itself, utterly transcending the center and the two sides. The Buddha’s illumination is impartial; how could it distinguish here from there? Therefore, the one is unobstructed by the many, and host and companions mutually establish one another without obstruction. Thus, although a thousand distinctions are separate, they do not differ; through mutual establishment, the ten thousand dharmas converge of themselves without appointment. Hence, the six directions do not depart from the space of an inch—the thought-mind—and all Buddhas appear upon the tip of a single hair. Then, where is this sutra now to be found?

CONCLUDING EXPLANATION OF THE MANTRA’S MEANING

(Concluding explanation of the meaning of the Rebirth Mantra)

“The Dharani for Uprooting All Fundamental Karmic Obstructions and Attaining Birth in the Pure Land.”

Commentary on the Sutra: The general meaning of this mantra is explained as follows: The mantra assists the sutra; when the sutra has the mantra, the sutra’s meaning becomes still clearer. The sutra precedes the mantra; when the mantra has the sutra text, the mantra becomes still more efficacious. Because they are used in mutual support, a concluding explanation is necessary. This mantra is clearly found in the Account of Inconceivable Spiritual Power.

Those who uphold this mantra extinguish their offenses and attain rebirth. Therefore, its title means “uprooting all karmic obstructions and attaining birth in the Pure Land.”

The term Dharani is translated as “Comprehensive Retention.”

Commentary: Regarding karmic obstructions, obstructions are enumerated in three categories: 1. The obstruction of afflictions. 2. The obstruction of karma. 3. The obstruction of retribution. Here, speaking of karmic obstruction refers to the middle category while also encompassing the preceding and following ones. Why? Because afflictions are the causes of karma, while the obstruction of retribution is the fruit of karma. Karma necessarily has a cause, and karma necessarily undergoes its fruit. Thus, speaking of karmic obstruction already encompasses the other two obstructions. Now, if we wish to eliminate these obstructions, it is most important to eliminate their root. If the root is severed, no shoots will sprout; if no shoots sprout, branches, leaves, flowers, and fruits cannot grow.

When this mantra is upheld, afflictions do not arise. This is the meaning of “uprooting the root of karmic obstructions.”

As stated in the account: If, by day and night, one recites it three, seven, or twenty-one times, offenses such as the five rebellious acts, slandering the Dharma, and other offenses will be extinguished. This is indeed so.

“To attain birth in the Pure Land” means: Sentient beings revolve in samsara within the Saha world entirely because of karmic obstructions. When karmic obstructions are no more, the seeds of the defiled land are extinguished; then, in accordance with their vows, they attain rebirth in Amitabha Buddha’s Land of Ultimate Bliss.

“Dharani” means to gather and retain all without omission or loss; it is the particular name of this mantra.

The account calls it the “Mantra of Inconceivable Spiritual Power,” just as this sutra is called the “Sutra of Inconceivable Merit and Virtue.”

Whether one upholds the mantra or the Buddha’s name, one equally attains rebirth in the same manner; therefore, both are called “Inconceivable.”

During the Yuanjia era (30) of the Song dynasty, the Tripitaka Master Gunabhadra of India translated this mantra.

Commentary: “Song” is the name of a state during the Northern and Southern Dynasties (31), and Yuanjia is the name of an era. India is a country in the Western Regions, and Gunabhadra is translated as “Virtuous Merit.”

Subcommentary: The Song dynasty spoken of here as belonging to the Northern and Southern Dynasties refers to the time when the North and South were divided and ruled by separate sovereigns. The Song ruler in the region south of the Yangtze belonged to what is called the Liu Song dynasty (32).

Yuanjia was the era name of Emperor Wen, and the final year of Yuanjia was 453. India is elsewhere called Sindhu. India comprised five regions, all collectively called the Western Regions.

Master Bhadra was broadly versed in the Tripitaka and especially devoted to the Mahayana Dharma; therefore, he was known as Mahayana. His extraordinary spiritual manifestations were by no means limited to one or two and are recorded in full in his biographies; fearing excessive length, they are not cited here. One edition renders the two characters “Bhadra,” while another lacks the character “ra” after “Bhad.” Some therefore suspect that the translator was Gunavarman. Since these two masters lived at the same time, it remains unclear which of them translated this mantra (yet whichever master translated it, either attribution is acceptable).

The mantra is recited as follows:

Namo A Di Da Ba Da, da tha da da da da diet da tha: A di ri do ba ty, a di ri da tat dam ba ty, a di ri da ty ca lan de, a di ri da ty ca lan da, da di ni, da da na, chi da ca le, ta ba ha.

If any good man or good woman is able to recite this mantra, Amitabha Buddha will constantly abide above that person’s crown, protecting them day and night and preventing enemies from causing harm. In this present life, they will always enjoy peace and security; when their life ends, they will freely attain rebirth in the Pure Land.

Commentary: The division and phrasing of the mantra differ slightly among other editions. Here we follow an ancient version. Since mantras are not translated, there is no need to force an explanation.

Subcommentary: “The various editions are not identical” means that, for example, where one edition has the phrase “Namo A Di Da ba da,” another writes “Namo a di da ba da da,” joining the syllable “da” at the beginning of the following phrase to the preceding phrase. Therefore, it is said that they “differ slightly.” There is now no need to laboriously investigate which is right or wrong. One need only follow a single edition and recite and uphold it with utmost sincerity; benefits will naturally result.

Elsewhere it is said that the phrase “Namo a di da ba da” is translated as “Homage to the Buddha of Infinite Life”; the phrase “da tha da da da” is the phrase “da da a da do,” translated as Tathagata. The phrase “Da diet da tha” is given as “Tha dich gia that” in the newer translation and “Dat diet tha” in the older translation.

The character “diet” has the silk radical and the pronunciation of the character Diet with the walk radical. The two syllables “di da” are contracted and pronounced as one sound, translated as “the mantra is then spoken.” Only from this point onward do the words truly constitute the esoteric formula:

However, from ancient times mantra phrases have been transliterated according to their original sounds rather than translated according to meaning. Briefly, there are five reasons:

1. They are like the secret commands of a sovereign, which must not be improperly divulged but only reverently obeyed.

2. A single term may contain many meanings, as with the word Saindhava (33).

3. Something may not exist in this land, as with the Jambudvipa tree (34).

4. It may conform to ancient usage, as with the term Anuttara-samyak-sambodhi.

5. It may be retained out of reverence, because no Chinese expression can correspond to it fully, as with the term “Prajna” (translating it as “wisdom” still does not exhaust its meaning).

One source says, “It can also be forcibly explained,” but since it is acknowledged to be “forced,” silence would be better.

Commentary: The sutra and the mantra are connected with each other; this is precisely the meaning of the perfect interpenetration of the Exoteric and the Esoteric.

Subcommentary: Clearly revealing that land, the adornments of its dependent and proper recompenses, and the gates of Faith, Practice, and Vows, as explained in the sutra, is called Exoteric.

Following the Buddha’s secret words, one merely recites this mantra and immediately attains rebirth; this is called Esoteric.

The Exoteric makes manifest what is Esoteric. The Esoteric conceals what is Exoteric. Reciting and upholding both is excellent. Yet exclusively reciting and upholding either one also encompasses everything without omission; therefore, it is called Perfect Interpenetration.

Commentary: Although it is said to encompass everything without omission, the Dharma of exclusively upholding the Buddha’s name is still superior to upholding this mantra, superior to other mantras, and superior to all other meritorious practices.

Subcommentary: The Dharma of upholding the Buddha’s name and being mindful of the Buddha is especially praised because:

1. It is superior to this Rebirth Mantra. The explanation of the mantra says, “Only after reciting it three hundred thousand times will one be able to see Amitabha Buddha,” whereas through this practice of upholding the Buddha’s name and being mindful of the Buddha, one need only attain one-pointedness of mind for a single day, and the Buddha will appear before one.

Furthermore, the mantra says, “During the six periods of day and night, reciting it three or seven times, or twenty-one times, can extinguish the offenses of the five rebellious acts and other offenses.” Yet through upholding the name, sincerely reciting the Buddha’s name only once immediately extinguishes grave offenses accumulated throughout eight billion kalpas of birth and death.

2. It is superior to other mantras: To be exclusively mindful of the Buddha’s name is itself the Great Spiritual Mantra, the Great Radiant Mantra, the Supreme Mantra, and the Unequalled Mantra Equal to the Unequalled.

Because ten recitations of the Buddha’s name immediately enable one to attain rebirth, and once born there one immediately attains non-retrogression, its awe-inspiring spiritual power is immeasurable; therefore, it is called the Great Spiritual Mantra. The other meanings can be understood by analogy.

Question: The merit and virtue of Cundi are exceedingly vast and great. How, then, can merely reciting the Buddha’s name be superior to it?

Answer: In rank and measure, Cundi still abides at the bodhisattva stage of the causal ground, whereas Amitabha occupies the fruition of a Tathagata. From this comparison, it may be understood that:

If upholding the Cundi Mantra already possesses such vast and great spiritual power, how could mindfulness of Amitabha Buddha not produce even more spiritual responses than the Cundi Mantra?

Therefore, a sutra says, “Reciting the names of bodhisattvas as numerous as the sands of sixty-two billion Ganges Rivers is no better than reciting once, ‘Namo Avalokitesvara Bodhisattva’; the merit of the two is equal.”

It also says, “Reciting the name of Avalokitesvara Bodhisattva immeasurable and innumerable times is no better than reciting once, ‘Namo Ksitigarbha Bodhisattva’; the merit of the two is equal.” If reciting the names of bodhisattvas can already be like this, how much more so reciting the name of a Buddha?

3. It is also superior to other meritorious practices: The six paramitas, the myriad practices, and the Dharma gates are immeasurable, yet exclusively reciting the single name Amitabha encompasses all the merit and virtue of every other Dharma gate, because none lies outside the single principle of the One Mind, as extensively explained in the preceding text.

Therefore, I beseech all fellow “disciples cultivating Pure Land karma” to be single-minded in faith and single-minded in mindfulness of the Buddha alone; do not hesitate any longer. As a sutra says, “Even if there were a Dharma higher than nirvana, one would still pay it no heed.”

In the Chan school, spiritual teachers instruct people simply to hold to a single meditation phrase—a single phrase of Buddha-recitation—without needing to cultivate any other Dharma.

You should therefore understand: Those who originally studied and practiced other Dharma gates must still relinquish them in order to cultivate the practice of Buddha-recitation instead. How much more should those who already practice the Dharma gate of Buddha-recitation refrain from changing their chosen destination and favoring another path?

To do so is for the mind to seek two courses and for the resolve not to return to one. How, then, could one attain accomplishment in samadhi?

Should impermanence suddenly arrive, one will have gained nothing in vain; failing to examine and remember one’s own faults, one will instead utter slanderous words. Alas! What a grave error!

Commentary: In accordance with principle, since the self-nature is empty, it remains empty; this is the meaning of “completely uprooting karmic obstructions.”

If it exists in its self-nature, that too is the meaning of dharani. If in its self-nature it neither exists nor does not exist, that is the meaning of “birth in the Pure Land.”

Commentary: When the mind is sought and ultimately cannot be found, who then creates all karmic hindrances, and what is their root? It is precisely the mind that everywhere fully possesses all virtues, with no virtue that it does not completely retain!

At the very moment it completely retains them, it does not cling to even a speck of dust; thus, that existence is existence as “identical with emptiness.”

Its essence has no root, yet it gives rise to all myriad dharmas; thus, that emptiness is emptiness as “identical with existence.”

Identical with existence, it is not true emptiness; identical with emptiness, it is not true existence. Neither empty nor existent, there is only the One Mind. Nothing lies beyond the One Mind; this is called the Pure Land.

Notes:

1. “The fourfold assembly”: 1. Bhiksu. 2. Bhiksuni. 3. Upasaka. 4. Upasika.

2. “People of the time themselves do not recognize him”: An ancient saying states: “Maitreya, the true Maitreya, has hundreds of thousands of millions of transformation bodies. At every moment he appears before people, yet people themselves do not recognize him.”

3. “Warmth”: When a person dies, only the area around the heart remains warm to the very end, because the alaya-consciousness is still present there. When that place becomes cold, this consciousness has left the corpse. This is called “last to depart, first to arrive”: at death it is the last to leave; at conception it is the first to arrive. (This is clearly explained in the Vijnaptimatrata Treatise.)

4. “Aversion and affection toward the parents”: After the final breath, the consciousness leaves the body of the previous intermediate state—the corpse—and, having departed, is spontaneously born as an intermediate-state body in space. At that time, the entire universe appears utterly dark to it; only where it has causal affinities does it perceive light.

When the fire of the parents’ lust arises as they engage in sexual intercourse, it immediately goes there, more swiftly than lightning. If it is about to be conceived as a girl, it may love the father and hate the mother; if it is to be a boy, it may love the mother and hate the father. Intimate attachment causes it to act in this way; this is called “taking passionate attachment as the seed.” It then gives rise to the deluded thought that it itself is engaging in intercourse with the male if it is female.

This deluded thought is called “the very first inverted thought,” because it imagines that it itself is engaging in intercourse and no longer perceives the parents; hence it is called inverted. At that moment it has already been conceived, which is called “receiving the conception and forming the embryo.” (See the first preface to the Three-Character Scripture on Vijnaptimatrata for a clear explanation.)

5. “Beginners among the lesser sages”: 1. In relation to the Mahayana, the four noble attainments of the sravakas are called the lesser sages. 2.

In relation to the Buddha Vehicle, the bodhisattvas of the Mahayana are called lesser sages because their realization remains shallow and limited. “Beginners” means either those who have newly aroused the aspiration to seek and study the path of bodhi, or those who have newly aroused the aspiration to study the Mahayana bodhisattva path. These beginners among the lesser sages likewise do not yet know whence they came at birth or whither they will go at death, because they still possess many delusions and defilements.

They are in the process of eliminating delusion and have realized little of the truth. Thus it is said: “At birth, they know not whence they came; at death, they know not whither they go.” This is called “a bodhisattva’s bewilderment upon passing between skandha-existences”: the present body of the five skandhas is separated from the body of the five skandhas in the previous life; therefore, one is said to be bewildered and unable to remember the past because ignorance remains—with the exception of bodhisattvas at the stage of Equal Enlightenment.

6. “Not yet knowing the place of departure and entry”: Among the worthies and sages of the supramundane Dharma, many still do not themselves know their own course through samsara if they have not realized the Dharma of the twelve links of dependent origination and have not attained the superknowledge of recollecting past lives. How much less could the worthies and sages of the mundane world know it?

Figures such as Yao, Shun, Yu, Tang, the Duke of Zhou, and Confucius have all been revered since ancient times as sages, yet they themselves did not know what they had been in previous lives. In their later years, Tran Nhan Tong and Tran Hung Dao both undertook religious cultivation, but neither attained the superknowledge of recollecting past lives. Even the Sage Ancestor Emperor Kangxi once lamented: “I was originally a monk of the Western Heaven; how did I fall into an imperial household?” He had some faint awareness, but it was indistinct, for he had not attained clear knowledge himself.

Exceptions are those who have attained the superknowledge of recollecting past lives and all six superknowledges, beginning with arhats and above.

7. “Therefore it is called inverted”: When the intermediate-state being comes to be conceived, it imagines that it is engaging in sexual union between the parents and no longer recognizes them as its future parents. In relation to the present body, that semblance of engaging in sexual union at the time of conception is called the very first inverted thought. (See note 4 above.)

8. “The seven destinies”: The seven places of rebirth are: 1. The destiny of hell beings (narakagati); 2.

The destiny of hungry ghosts (preta); 3. The destiny of animals (tiryayoni); 4. The human destiny (manusya); 5.

The destiny of divine immortals (rsi); 6. The heavenly destiny (deva); 7. The destiny of asuras (Asura).

Volume 9 of the Surangama Sutra states: “The destinies of hell beings, hungry ghosts, animals, humans, divine immortals, heavenly beings, and asuras—upon examination, all these destinies are immersed in the suffering of darkness and submersion! Regarding their conditioned bodily forms, through deluded thinking they undergo birth, and through deluded thinking they follow karma.” All seven destinies lie within the three realms and are subject to the universal law of samsaric birth and death, yet beings do not themselves know their lives and deaths from one existence to another.

This is called “living as though intoxicated and dying as though dreaming.”

9. “Master Siming”: During the Song dynasty, Dharma Master Zhili resided at Mount Siming, south of Qingyuan Prefecture in Ningbo, Zhejiang Province. Because he revived the orthodox doctrine of the Tiantai school, he was called Venerable Siming. Venerable Fazhi’s Dharma name was Zhili, and his courtesy name was Yueyan. Later generations called him Great Master Siming after the place where he lived. He entered monastic life at the age of seven, received the full precepts at fifteen, and devoted himself wholly to studying the canonical works of the Tiantai school. Later students greatly revered and honored him.

10. “The virtue of wisdom and the virtue of cessation”: Clearly illuminating ultimate truth is the virtue of wisdom; completely eliminating afflictions is the virtue of cessation. These are bodhi and nirvana. The commentary on the Treatise on Rebirth states: “Regarding wisdom, there is no principle it does not penetrate; regarding cessation, no habitual tendency remains. Only when both wisdom and cessation are complete can one benefit the world.”

11. “Yue, Wu, Yan, and Qin”: Yue was the state of Yue, that is, the land of the Ouyue people, now Zhejiang Province. The state of Wu corresponds to the present territory of Wuxi County in Jiangsu Province. The state of Yan corresponds to the present territories of Fengtian, Zhili, and northern Korea. The state of Qin corresponds to the present provinces of Gansu and Shaanxi.

12. “The ox-slaughtering knife”: The Analects says: “When Confucius passed through the town of Wucheng and heard the sound of zithers and singing, he smiled gently and said: ‘Why use an ox-slaughtering knife to cut a chicken’s throat?’” The commentary explains that Wucheng was a small town, so why was it necessary to use a large knife? “Cutting a chicken” is a metaphor for employing great ability on a minor task; hence it is said: “Why use an ox-slaughtering knife to cut a chicken?”

13. “Turning the state of Wu into a pond”: Wu Zixu of ancient times was ancestrally from the state of Chu during the Spring and Autumn period. He said: “The state of Yue allows its population to multiply and live together for about ten years, then educates and trains them for about ten years. After those twenty years, it will surely attack the state of Wu and turn it into a pond.” The commentary explains: All the palaces, walls, and fortifications of Wu would become pools of turbid, filthy water!

14. “Six zhu”: Twenty-four zhu make one liang, and sixteen liang make one jin. In southern India there is a mountain named Ox-Head because its shape resembles an ox’s head. That mountain produces red sandalwood in which this precious fragrant essence crystallizes.

15. “Bare Dharma-body”: The Dharma-body alone. The word “bare” means unadorned.

For example, receiving a salary without actually performing any work is called “living on an unearned stipend.” Being wealthy without holding any official rank or title is called “bare prosperity.” In the Jin dynasty, Du Yu praised Confucius as the “Uncrowned King,” because although he was a common man, he became the teacher of ten thousand generations; without relying upon authority, his influence nevertheless equaled that of an emperor.

The bare Dharma-body possesses only the present essence of the Dharma-body but lacks the merits and virtues of the Dharma-body. The Tiantai master called this “Buddhahood in Principle,” which applies even to all beings amid the three evil destinies. The Outline of the Four Teachings says: “Although they are said here to be identical with the Buddha, this is merely ‘Buddhahood in Principle’ and also the ‘bare Dharma-body.’ What connection does such Buddhahood have with the work of cultivation and realization?

For they do not yet possess the merit, virtue, and practices with which to adorn the body.” The commentary states: Without the adornment of clearly realized merits and virtues, the essence of the Dharma-body is empty and bare, and is therefore despised by the devas, nagas, and the eight classes of beings.

16. “The king of trees”: Because it is the greatest among all the trees in the world, it is called the king of trees. The Introductory Chapter of the Lotus Sutra says: “The land was naturally wondrously beautiful, like the blossoms in full bloom upon the king of trees in heaven.” The greatest tree in the world mentioned here is the Parijata tree in the palace of the Heaven of the Thirty-Three, which is discussed in fascicle six of the Sutra on the Arising of the World and fascicle twenty of the Dirgha Agama.

17. “Accomplisher of All Aims”: The full title is “One Who Has Accomplished All Aims.” This was the Buddha’s name when he was still a prince, translated from the name “Sarvarthasiddha” (rendered in the Tang dynasty as “One Who Has Accomplished All Aims”); the old translation “Siddhartha” is incorrect. The foregoing explanation is found in fascicle seven of the Record of the Western Regions. Fascicle twelve of the Avatamsaka Sutra says: “Throughout the four continents under heaven, the Tathagata is sometimes named ‘One Who Has Accomplished All Aims’ and sometimes named ‘Sakyamuni.’” “One Who Has Accomplished All Aims” means: “He who has completely fulfilled all aims.”

18. “If they exchanged places, each would have acted likewise”: During an age of peace, Yu and Ji passed their own gates three times without entering their homes, because the duties they were then performing demanded their attention; therefore, Confucius praised them. During an age of disorder, the teacher Yan Yuan lived in a narrow alley, in a thatched hut, with only a basket of rice and a gourd of water.

Others could not have endured such distress, yet Yan did not relinquish his joy in the Way; therefore, Confucius also praised him. Master Meng said: “Yu of Xia, Hou Ji, and Yan Yuan shared the same embodiment of the Way.” He also said: “As for Yu, Ji, and Master Yan, had they exchanged places, each would have acted likewise.” For each remained content with his duty. Although their circumstances and situations differed, their states of mind were the same.

19. “The samadhi of one’s own vow”: In a former life, Sakyamuni Buddha was the great minister Ratnagarbha. He vowed that in the future he would attain Buddhahood in the defiled land of the Saha world in order to save sentient beings. Now he has fulfilled and realized that vow; hence it is said: “He alone realized the samadhi of his own vow.” This is set forth in full in the Sutra of the Tathagata’s Solitary Realization of the Samadhi of His Own Vow.

20. “The Brahma king named Endurance”: The beginning of the kalpa means its earliest period. The “kalpa of formation” means the time when this Saha world had just begun to form.

The first Brahma king descended and became a human being; because the realm was named after that person, it was called the World of Endurance. Since the person was named Endurance, the realm also had to be named Endurance. Person and realm corresponded in their capacity to endure, and it was therefore called Saha, “Endurance.” Fascicle two of the Profound Eulogy says: “Sentient beings are oppressed by many sufferings, yet they can endure the hardship.

Bodhisattvas appear to benefit and bring happiness to them, but encounter much jealousy and hostility, which the bodhisattvas can also endure. Thus the common name established for this realm is Saha, ‘Endurance.’”

21. “The evil age” is the period when evil conduct among humankind is at its most prevalent. The Meaning of the Eulogy on Goodness calls it the evil age of the five turbidities.

During the kalpa of abiding, beginning when the human lifespan declines to twenty thousand years in the decreasing kalpa, the five evil turbidities begin to arise. The turbidity of the kalpa is the general category, while the other four turbidities are its particular aspects, for those four turbidities occur within the turbidity of the kalpa. Because those four turbidities are present, it is called the turbidity of the kalpa.

Within the turbidity of the kalpa, when the human lifespan first declines to twenty thousand years, the five turbidities begin to appear throughout the world, though they are still slight. As the ages gradually decline, the five turbidities grow increasingly severe. Sakyamuni Buddha appeared in the world at a time when the human lifespan was only one hundred years, and the turbidities were exceedingly intense!

How much more so when the lifespan declines to merely ten years, the lowest point of the decreasing kalpa; the turbidities will then be even more inconceivable! At present, the human lifespan is approximately seventy years, and the turbidities have already surpassed those of the Buddha’s time, when the lifespan was one hundred years. Thus, counting from now onward, another nine thousand years remain before the time when a human life will last only ten years, marking the end of the ninth small kalpa.

During that period of “nine thousand years,” how could sentient beings in this world possibly attain great harmony, freedom, and happiness? For the five turbidities will continue to intensify!

22. “The five purities”: The five kinds of purity are: 1. Purity of the kalpa: In the Pure and Peaceful Land there is no decreasing kalpa in which the other four turbidities arise, as in a defiled land; therefore, it is called purity of the kalpa. 2.

Purity of views: Perception is free from delusion, unlike the view of a self, extreme views, and wrong views found in this realm. 3. Purity of mind: Consciousness is free from greed, anger, ignorance, and other afflictions, as well as from superstitious, mistaken cultivation and erroneous practices such as those found in this realm. 4. Purity of lifespan: The lifespan is immeasurable.

It neither increases to eighty-four thousand years nor decreases to only ten years, bringing the suffering of a shortening lifespan through birth, aging, illness, and death. 5. Purity of sentient beings: All are good people assembled together in one place, and all are noble beings. They are unlike the people of this human world, whose karmic bodies are inferior and whose minds are dark, ignorant, fearful, and weak, with much suffering and little merit, like the sentient beings of this realm.

This is because they all attain the result born from abundant roots of goodness, merit, virtue, causes, and conditions, through the pure causal practice of upholding the Name and being mindful of the Buddha.

23. “The five pains, five burnings, and five evils”: The five evils are killing, stealing, sexual misconduct, false speech, and drinking intoxicants. Those who commit them suffer punishment under the laws of the state while alive, and after death fall into the evil destinies.

These are called the five pains. Because they cause body and mind to suffer as though consumed by fire, they are figuratively called the “five burnings.” The Infinite Life Sutra says: “I have now become a Buddha in this world, amid the extremely grievous suffering of the five pains and five burnings, in order to teach and transform sentient beings, causing them to abandon the five evils, eliminate the five pains, and escape the five burnings.

Yet sentient beings do not abandon them, but remain intoxicated in the vast sea of birth and death. The Buddha is deeply grieved, just as parents, out of loving concern, worry over an unfilial child who refuses to listen and continues creating karma!”

24. “The intention to destroy the South”: At the assembly on Vulture Peak, the Buddha expounded the Lotus Sutra. At that time, the eminent and virtuous sravakas were unable to bear hearing the teaching of the One Vehicle and the true aspect of reality; they rose, bowed to the Buddha, and withdrew.

They numbered five thousand and were called “the five thousand who withdrew from the assembly.” At the Avatamsaka assembly, those in the congregation who could not behold the magnificent body of Vairocana Buddha likewise belonged to the same class: unable to understand the Dharma they heard, they had no choice but to concede defeat and withdraw, like soldiers routed in battle; hence this is called “defeat in the North.” Master Deshan, also known as Zhou Jingang, did not believe in the Southern School’s doctrine of direct pointing and singular transmission.

He composed the Qinglong Commentary and carried it southward as material with which to refute the Southern School. Near the frontier, he stopped at a teahouse to take some refreshments. The old woman who kept the shop asked, “What are you carrying?” He replied, “The Qinglong Commentary on the Diamond Sutra.” She said, “The Diamond Sutra states that the three minds cannot be apprehended.

Which mind, then, does the Venerable intend to refresh?” Master Deshan could not answer. Later, after arriving at Master Longtan’s place and being questioned several times, he suddenly attained awakening. He then exclaimed, “The wondrous principle has now been thoroughly discerned.

The Qinglong Commentary is like a hair placed in empty space; all the principles of the world are like a drop of water cast into the vast ocean—what relevance could they possibly have?” He thereupon burned the Qinglong Commentary on the Diamond Sutra. The three minds are the mind of the past, the mind of the present, and the mind of the future.

25. “There are four kinds of asuras”: In the Introductory Chapter of the Lotus Sutra, four kinds of asuras are listed: 1. Asura King Bali; 2. Asura King Kharaskandha; 3. King Vemacitrin; 4. Asura King Rahu—each accompanied by hundreds of thousands of attendants. The Sutra on the Arising of the World records: “Among the asuras is an extremely weak group dwelling deep within the mountains of the human realm. In the western mountains there is a very deep stone cavern containing numerous asura palaces.” Volume Five of the Words and Phrases of the Lotus Sutra states: “The asuras belonging to the realm of hungry ghosts dwell beside the great ocean, while the asuras belonging to the animal realm dwell beneath the ocean floor.”

26. “In a future age” refers to the period at the end of the ninth minor kalpa and the beginning of the tenth minor kalpa. The Sutra of the Arhats’ Protection of the Dharma records: “At the end of this ninth minor kalpa, when the lifespan of every human being has dwindled to only ten years, the calamity of warfare will arise throughout the world. In only seven days, all humankind will slaughter one another. At that time—the end of the ninth minor kalpa—the teaching of Sakyamuni Buddha will gradually perish. Ten days after the calamity of warfare, the tenth minor kalpa will begin,” and so forth.

27. “The Surangama Sutra will perish first”: This is because its meaning and principles are exceedingly profound and sublime, while the minds and understanding of the people of that time will be extremely simple and benighted, rendering them incapable of studying and practicing that sutra and its teaching. Since no one will be capable of studying it, who will remain to propagate the Dharma of the Surangama Samadhi? Therefore, it must perish first.

28. “When the Age of the True Dharma has already ended”: The first full thousand years following the Buddha’s nirvana constitute the Age of the True Dharma. During that age, those who left the household life fully received and upheld the precepts and virtues, memorized all three baskets of scripture—especially the Vinaya—and thus could readily transmit the precepts and conduct from mind to mind and by oral instruction, with “steadfast liberation” as their guiding principle.

It was therefore called the True Dharma, meaning that the Buddha’s teaching was genuinely and correctly upheld. Here, however, the phrase “when the Age of the True Dharma has already ended” means that the thousand years described above have passed and the Age of the Semblance Dharma has begun: it resembles the True Dharma but is no longer genuine. This is because most monastics no longer memorize the Tripitaka or uphold the precepts and conduct completely, but devote themselves more to written words and verbal expressions than to cultivation and realization.

29. “The power of comprehensive retention”: Dharani is translated as “comprehensive retention.” It means retaining wholesome deeds so they are not lost and restraining evil deeds so they are not committed. Its essence consists of mindfulness, concentration, and wisdom, and it is that by which bodhisattvas cultivate the fullness of merit and virtue.

Comprehensive retention is of four kinds: 1. Comprehensive retention of the Dharma, also called comprehensive retention through hearing: hearing the Buddha’s teachings, remembering and retaining them without forgetting. 2. Comprehensive retention of meaning: comprehensively retaining the meanings and principles of the Dharma so they are not lost. 3.

Comprehensive retention of mantras: relying upon a concentrated mind, a bodhisattva arouses mindfulness to retain and recite mantras; having attained the spiritual efficacy of mantra recitation, the bodhisattva can dispel calamities and illnesses for the people. 4. Comprehensive retention through acceptance: through genuine wisdom, a bodhisattva patiently accepts and retains the true aspect of the Dharma without losing it.

In the Mantrayana school, the term dharani refers precisely to comprehensive retention through mantras.

(A) “Only this sutra will remain for one hundred years”: This refers to the Infinite Life Sutra, which is also an Amitabha Sutra. During the increasing phase of the tenth minor kalpa, human lifespans will rise from ten years until each person lives for eighty thousand years. At that time, all the sutra teachings of Sakyamuni Buddha will have perished; only the Amitabha teaching and the practice of “mindfulness of the Buddha through recitation of his name” will remain for one hundred years to deliver sentient beings, because the six syllables alone will be easy for beings of that capacity to learn and practice.

During that period, human lifespans will increase until each person lives for a full eighty-four thousand years. The increasing phase will then reach its end, and lifespans will again decrease until each person lives for eighty thousand years. At that time, Maitreya Buddha will appear in the world, and so forth.

30. “Yuanjia”: The reign title of Emperor Wen of the Liu Song dynasty in southern China (424 CE, 1,488 years before the Republic), during the period 420–476 CE.

31. “The Southern and Northern Dynasties”: The era beginning after the reign of Emperor Yuan of the Eastern Jin dynasty (317) is called the period of the Southern and Northern Dynasties. The regimes occupying the southern region were called the Southern Dynasties and comprised four dynasties: Song, Qi, Liang, and Chen, all of Han ethnicity. Those occupying the northern region were the Northern Wei, Northern Qi, and Northern Zhou. The Southern and Northern Dynasties extended from the gengshen year (420) to the yiyou year (589), when Emperor Wen of the Sui unified China and ascended the throne, designating that year as the first year of the Kaihuang era.

32. “Liu Song”: This name refers specifically to the Song dynasty of the Southern Dynasties. Because Liu Yu became emperor and named his dynasty Song, it was called Liu Song to distinguish it from the later Song dynasty founded by Emperor Zhao Kuangyin, who likewise named his dynasty Song.

33. “Saindhava”: The term “Saindhava” has four meanings: 1. Salt. 2. Water. 3. A horse. 4. Utensils. Only a minister endowed with wisdom could understand which was intended. For example, when the king was dining and called, “Saindhava,” the wise minister immediately understood that the king required salt. When the king was bathing and called, “Saindhava!” the wise minister immediately knew that His Majesty required water. When the king was conducting affairs and said, “Saindhava!” that wise minister at once understood that the sovereign required some particular implement. When the king wished to go out for an excursion and called, “Saindhava!” the wise minister understood that the Son of Heaven required a horse.

34. “Jambudvipa”: The full transliteration is Jambudvipa. It means the continent of Jambu, so called because a forest of jambu trees stands at the center of this continent; the name of the tree was used to name the continent. Because it lies south of Mount Sumeru, it is also called Southern Jambudvipa, the continent in which we human beings dwell. Volume Eleven of the Abhidharmakosa states: “North of the Great Snow Mountains stands Mount Gandhamadana. Between these two mountains is a great lake named Anavatapta. Beside that lake is a forest of jambu trees. The trees are exceedingly tall and large, and their fruit is exceptionally sweet and delicious. Because of the name of this forest, this continent is called Jambudvipa, the Continent of Jambu.”