阿彌陀經疏鈔

CELESTIAL MUSIC AND RAINING FLOWERS (divided into four parts)

1. Celestial music

2. Golden ground

3. Raining flowers

4. General conclusion (summary)

CELESTIAL MUSIC

Moreover, Shariputra! In that Buddha-land, celestial music is constantly played.

Commentary: The preceding passage described the jeweled ponds; this passage speaks of the ground paved with gold, where celestial flowers and celestial music intermingle in dazzling splendor. “Celestial music” is music unlike that of the human world. “Constantly played” means that it never ceases.

Subcommentary: “Unlike the music of the human world”: The Larger Sutra says that in the first celestial realm, the Four Heavenly Kings and celestial beings bring hundreds of thousands of kinds of incense and flowers and hundreds of thousands of strains of music as offerings to the Buddha, the bodhisattvas, and the assembly of shravakas. In the second celestial realm, Shakra, Lord of the Devas, and the thirty-two heavenly kings, together with all the celestial lords of the Desire Realm, up to the seventh celestial realm, the Brahma Heaven, all bring the fragrant flowers and exquisite music of their respective realms, each successively surpassing the former many times over, and present them as offerings to the Buddha and the great assembly.

It also says: “There are naturally myriad kinds of instrumental music, none of which fails to proclaim the Dharma. Their tones are pure, melodious, lucid, and refined; no other sound can compare with them.”

The Contemplation Sutra says: “There are immeasurable devas and spirits playing celestial music. There are also musical instruments suspended in the open sky, resembling the jeweled banners of Shakra, Lord of the Devas; without anyone playing them, they sound of themselves.” Thus, the music played by those celestial beings is not something found in this human world. Therefore, it is said to be “unlike the music of the human world.”

“Never ceases” means that music in the human world requires people to play it, so there are times when it is played and times when it stops. Celestial music sounds of itself; therefore, it is said to be “constantly played.” Nowadays, when practitioners of Buddha-recitation approach the end of life, celestial music comes through the sky to welcome them; it is precisely in the Pure Land that celestial music is constantly played. (“Celestial” means natural and spontaneous—that which is inherently present.)

Commentary: In accord with principle, the myriad virtues inherent in the self-nature harmoniously interfusing constitute the meaning of celestial music.

Subcommentary: When the self-nature is truly not empty, it is unstained by even the smallest speck of dust; when it is truly not nonempty, the myriad virtues are revealed together. Harmonious, compliant, and without conflict, it remains ever serene and undifferentiated. Patience and diligence, each appropriately measured in higher and lower degrees, are like the call of the cuckoo and the playing of the flute.

When calming and contemplation both accomplish samadhi and wisdom, the chime falls silent and the bell resounds. The melody of compassion is sorrowful yet causes no harm; the rhythm of sympathetic joy and equanimity is joyful yet free from attachment ⁽¹⁾. Such celestial music is not only unplayed; it is also soundless.

The notes of Wu fall silent and those of Gong subside, yet they resound throughout heaven and reverberate across the earth.

GOLDEN GROUND

The ground is made of pure gold.

Commentary: This passage follows the preceding text and introduces what comes afterward. It says that in the Land of Ultimate Bliss there is celestial music above, while below the ground is covered everywhere with gold. Upon that ground of pure gold, not only do the ears hear celestial music, but the eyes also behold celestial flowers.

“Pure gold” means that the ground of lapis lazuli is interlaid with pure gold. Yet there are also many kinds of jewels, and they are not fixed or uniform, for one attains them in accordance with the merit and virtue achieved through cultivating Buddha-recitation.

Subcommentary: What does “interlaid with pure gold” mean? As stated in the Contemplation Sutra: “One sees the ground of lapis lazuli, transparent both within and without. Beneath it are adamantine pillars with golden banners, made of the seven jewels, supporting the ground of lapis lazuli. Each banner has eight facets and is composed of a hundred kinds of jewels. Each jewel emits a thousand rays of light. Each ray has eighty-four thousand colors, illuminating the lapis lazuli ground like hundreds of thousands of suns. Upon the lapis lazuli ground, cords of pure gold crisscross and interweave. The seven kinds of jewels also form clearly defined boundaries and divisions.”

According to this passage, the ground itself is originally made of lapis lazuli, while pure gold serves as an adornment that lines and demarcates its surface.

The Larger Sutra says: “That land is naturally formed of the seven jewels. Their substance is soft and warm, and they intermingle to constitute the ground. In some places, it consists purely of a single jewel, whose harmonious radiance shines brilliantly, surpassing the ten directions. It is vast and boundless, without any limit. The ground is entirely level, without Mount Sumeru or other mountains, seas, pits, hollows, wells, caverns, or dark places.”

According to this passage, one may also say that the ground of that land is made entirely of pure gold. Because that land is so vast, it is not merely one corner that is made of pure gold or lapis lazuli. These statements simply mention one or two kinds of jewels. In truth, the entire ground of that land is composed of all kinds of jewels; how infinitely numerous, then, must those jewels be!

Commentary: In accord with principle, the equality of the true suchness of the self-nature constitutes the meaning of the golden ground.

Subcommentary: True Suchness is unmixed, undefiled, unchanging, and unmoving; though passing through myriad kalpas, it remains forever new. Equality neither increases nor decreases and is never lowly; it is the common destination of sages of a thousand levels. Visha Tathagata said: “First level the ground of the mind, and the world will then become level” ⁽²⁾. Because Shariputra’s mind still perceived high and low, he clearly saw this land as having mounds, hills, pits, and hollows. Therefore, the ground beneath each person’s feet is pure gold; why wait for the Tathagata to press his toe against the earth? ⁽³⁾

RAINING FLOWERS

(divided into three parts)

1. Heaven rains down wondrous flowers (heaven scatters four kinds of precious flowers)

2. Gathering them to make offerings to the Buddhas (the assembly brings the flowers as offerings to the Buddhas)

3. Rejoicing after making offerings (having made the offerings, they rejoice)

Heaven Rains Down Wondrous Flowers

Six times throughout the day and night, heaven rains down Mandarava flowers.

Commentary: This means that exquisite flowers are constantly scattered upon the ground of pure gold. That land has neither Mount Sumeru nor sun and moon; the reference to six periods takes the blooming of flowers and the singing of birds as the measure of time.

The Buddha-recitation society on Mount Lu used a lotus-shaped clock, following the meaning of this sutra passage.

Subcommentary: In this world, the sun and moon revolve around Mount Sumeru, thereby dividing day and night. For example, Jambudvipa is situated directly south of Mount Sumeru. During the day, at dawn, the sun has reached the midpoint of the Eastern Continent; it then circles past the Southern Continent.

At the end of the day, the sun has reached the midpoint of the Western Continent. During the night, in the early evening, the sun has reached the midpoint of the Western Continent; it then circles past the Northern Continent. At the end of the night, the sun has reached the midpoint of the Eastern Continent.

One complete circuit of the sun corresponds to twelve periods: six periods of daytime and six periods of nighttime constitute one day. Since that land has neither Mount Sumeru nor sun and moon, it is perpetually bright and never dark, with no distinction between day and night. The blooming of flowers and singing of birds are taken to signify day, while flowers closing and birds alighting to rest signify night.

Yet do the sun and moon exist there or not? The various translations differ. The Han-dynasty translation says: “The sun and moon are suspended in open space.” The Wu-dynasty translation agrees with the Han version.

However, Wang Rixiu says: “They remain in open space without revolving.” The Cao Wei translation does not state whether they exist. The Tang- and Song-dynasty translations definitively state that they do not. If these accounts are reconciled, one may say that although the sun and moon exist, the radiance of the Buddha and the holy assembly eclipses their light, so that even if present, they are as though nonexistent.

Yet when the principle is examined thoroughly, it is more reasonable that they do not exist. Why? From the Trayastrimsha Heaven upward, beings have no need for the light of the sun and moon; how much less would the Land of Ultimate Bliss require it?

Or perhaps the Han-dynasty translation is missing the two words “there are no” before the words “sun and moon”—this too remains uncertain. May those of profound understanding elucidate the matter!

“The lotus-shaped timepiece” refers to the following: Patriarch Huiyuan established an assembly whose members practiced Buddha-recitation on Mount Kuanglu. He carved wood into the form of a lotus with twelve petals and guided drops of water into a basin, thereby dividing the periods for Buddha-recitation. Each hour, the water submerged one petal; throughout the six periods of day and night, meditation and chanting were never delayed. A great many members of the assembly who cultivated Buddha-recitation attained rebirth. The present-day practice of dividing time into periods for cultivating the Pure Land karma originated with Patriarch Huiyuan, based upon this sutra.

Commentary: “Mandarava” is the name of a flower in the heavens. It is translated here as “Delighting the Mind,” and is also translated as “White Flower.” The heavens scatter flowers to praise virtue, as in the account of Subhuti and Shakra, Lord of the Gods.

Subcommentary: What does “white flower” mean? There are many kinds of heavenly flowers, such as the red manjushaka flower. Here, only one kind, the white flower, is mentioned for concision. It may also be said that the West corresponds to the element metal, signifying pure white karma.

What does “delighting the mind” mean? Heavenly flowers are lovely and exquisite, delighting and pleasing the minds of people.

The Larger Sutra says: “All the devas bring hundreds of thousands of fragrant heavenly flowers to make offerings to that Buddha, the bodhisattvas, and the assembly of shravakas.”

What does “praising with reverence” mean? When people in the world perform wholesome deeds, the devas rejoice. How much more so in that land, where the Tathagata, the bodhisattvas, and the sages and saints—all beings of supreme goodness—assemble together! That the devas and spirits praise them and scatter flowers is only natural and proper. “As in the case of Subhuti and Shakra, Lord of the Gods”: While Subhuti sat in repose, Shakra scattered flowers. Subhuti asked, “Who is scattering those flowers from the sky?” The reply came, “I am the Lord of the Gods. I do so because the Venerable One expounds the Prajnaparamita Dharma so excellently!”

From this we should understand that those who attain rebirth in the Pure Land have all attained single-mindedness without confusion. When deluded thoughts do not arise and the myriad dharmas are quiescent, this itself is skillfully expounding the Prajnaparamita Dharma. That it moves the devas—what doubt could there be?

Commentary: Furthermore, there are two kinds of flowers: 1) heavenly flowers, and 2) flowers from trees. Only heavenly flowers are mentioned here because heavenly flowers include flowers from trees.

Subcommentary: “Heavenly flowers” are those scattered down from the heavens, as explained in the preceding passage.

“Flowers from trees”: The Larger Sutra says: “Winds naturally arise from the four directions, resounding with five hundred kinds of music as they blow through the flowering trees. The flowers release extraordinary fragrances that follow the winds and spread throughout the four directions, reaching the bodhisattvas, shravakas, and the great assembly. The flowers fall upon the ground and accumulate to a depth of four inches, dazzling the eyes with their radiance and possessing an incomparable fragrance. When the flowers begin to wither slightly, a wind naturally arises and carries them away.” Thus, flowers from trees are also scattered in that land. This is why it is said that “heavenly flowers include flowers from trees.”

Commentary: In accord with principle, the revelation of the self-nature is the meaning of beautiful flowers.

Subcommentary: While the self-nature remains deluded, it is like a flower still in bud; when the self-nature is suddenly awakened, it is like a flower unfolding in full bloom. Moreover, its colors are brilliant, formed without being painted; its fragrance pervades everywhere, arriving without traveling. Flowers descend from empty space, growing without being planted and naturally falling without being plucked. The numinous and penetrating nature of the self-nature is likewise so!

Taking Them to Make Offerings to the Buddhas

Every morning, the beings of that land each take a flower basket, fill it with various flowers, and carry them to make offerings to a hundred thousand kotis of Buddhas in other directions. By the time of the morning meal, they have returned to their own land.

Commentary: This passage says that the heavens scatter flowers and that the beings take them to make offerings to the Buddhas. “Beings” excludes the Buddha; all others are beings. “Early morning” is one of the six periods. A “flower basket” is a receptacle for flowers. Having made offerings to the Buddhas, they return to their land while it is still time for the morning meal because they travel through the spiritual power of unimpeded movement.

Subcommentary: “Excluding the Buddha” means that the Buddha alone is separately designated the Greatly Awakened One. From the level of bodhisattvas downward, even ordinary beginners who attain rebirth in that land are all called “beings,” in contrast to the Buddha.

“One of the six periods” means that early morning is the first period of the day. They go to make offerings to the Buddhas early in the morning to express their utmost reverence.

Moreover, dawn is the time when the atmosphere of the night remains serene and fresh. They make offerings to the Buddhas early in the morning using a mind that is still pure.

Although the beings of that land abide single-mindedly, without confusion, throughout day and night and fundamentally have no distinction between purity and turbidity, those who have not yet realized Buddhahood still retain a trace of ignorance. When they encounter events and conditions, how could they entirely avoid being stirred? Thus, the moment just after daybreak is also called the time when the mind is serene and fresh. It may also be that “early morning” is provisionally spoken of in conformity with this world.

What does “always” mean? It means that every day they invariably do so, without weariness.

“Each one” means that every person does so, with none diligent and none indolent. “A receptacle for flowers”: Master Paramartha said, “The flower basket is a vessel used by people of foreign lands to hold flowers. It is also called a yiqin, a blue basket, and may likewise refer to using the fold of one’s robe to hold flowers.” “Other directions” means going from one’s own land to other directions. One’s own land is not mentioned here for concision. “A hundred thousand kotis of Buddhas”: Each Buddha presides over a great trichiliocosm. A hundred thousand kotis indicates the vastness and remoteness of the places visited.

“Mealtime” means the morning meal. The interval from early dawn until the morning meal is extremely brief. To make offerings to exceedingly many Buddhas in such a brief time expresses the extraordinary speed of their travel.

As the Larger Sutra says: “Through the Buddha’s awesome spiritual power, the bodhisattvas travel throughout immeasurable worlds in the ten directions in the time of a single meal, making offerings to the Buddhas. Their innumerable offerings include flowers, incense, music, robes, jeweled canopies, banners, and pennants. If they wish to present flowers, the flowers transform in midair into jeweled flower canopies.

These extend everywhere for forty miles, or even six hundred or eight hundred miles, becoming larger or smaller in accordance with their wishes and remaining suspended in midair. Their sides all hang downward, thereby forming Dharma offerings. They also praise the Buddhas with supremely wondrous voices and listen to and receive the teachings of the sutras.

When they have completed their offerings, they suddenly soar away and return to their own land before the time of the morning meal.”

According to this passage, there are all kinds of offerings; moreover, flower garlands are transformed into parasols and canopies, and after making offerings, they also listen to the Dharma.

The present passage mentions only offerings of flowers for the sake of concision.

What is the spiritual power of unimpeded movement? In the Larger Sutra, Dharmakara made this vow: “When I attain Buddhahood, the people in my land shall all attain the spiritual power of unimpeded movement and, in a single instant, pass through hundreds of thousands of myriads of kotis of nayutas of worlds.”

He further vowed: “They shall immediately attain knowledge of past lives.” He also vowed that they would attain the divine eye, the divine ear, and knowledge of others’ minds.

Thus we know that those born in that land freely possess the six spiritual powers, not merely the ability to fly. Their other powers are not mentioned here, also for concision.

Commentary: Upon examining this spiritual power of unimpeded movement, we find that bodhisattvas must reach the Ten Abodes and Ten Practices before possessing it, as stated in the Avatamsaka Sutra.

Subcommentary: The Avatamsaka Sutra says: “Bodhisattvas at the Eighth Abode travel throughout innumerable worlds in a single instant.”

Furthermore, in the chapter on the Ten Practices, a verse says: “The Buddha lands are boundless and beyond enumeration, and immeasurable Buddhas dwell within them. The bodhisattvas draw near and make offerings to them, giving rise to minds of reverence.” How, then, could followers of the Lesser Vehicle readily equal the spiritual power described here?

Question: To which levels, then, do the three kinds of mind-made bodies belong?

Answer: The Lankavatara Sutra says that the three kinds are separately associated with shravakas, bodhisattvas, and great sages ⁽⁴⁾.

Thus we know that those born in that land each attain realizations corresponding to their own cultivation, just as described in the passage concerning the nine grades.

Commentary: According with principle, the self-nature’s adorning itself is the meaning of “carrying flowers as offerings.” The self-nature’s pervading everywhere is the meaning of “one hundred thousand kotis of Buddha lands.” The self-nature’s quiescent emptiness is the meaning of “returning by mealtime.” The self-nature’s abiding in itself is the meaning of “their own land.”

Subcommentary: “Adorning itself” means that the mind is inherently endowed with the myriad virtues; one then uses those myriad virtues in return to adorn the mind. Possessing virtue without displaying one’s virtue, and adorning without abiding in that adornment—this alone is true offering.

The Sutra of the Questions of Brahma says: “One who is able to make offerings to the Buddha thereby penetrates the principle of non-arising.”

The Jewel Rain Sutra says: “Whoever contemplates correctly and in accordance with principle is thereby making offerings to the Tathagata.” “Pervading everywhere” means that, because one’s own mind pervades every place, one consequently presents offerings to every Buddha, passing none by in vain.

Therefore, the Vimalakirti Sutra says: “They make offerings simultaneously, neither before nor after.” “Quiescent emptiness” means that the essence of mind is originally empty and still. Being empty, there is neither coming nor going. Therefore, they merely return by mealtime; it is only from the perspective of the wearisome journeying here that this is spoken of. In truth, without passing beyond a single kshana—one thought-moment—they have already returned to their land.

“Abiding in itself” means that the source of mind is still and quiescent, eternally abiding without change. This is each person’s native homeland and field, the place where one settles the body and establishes one’s life.

The Diamond Sutra says, “They return to their original place,” which is the same as this sutra’s statement, “They return to their own land.” Only this deserves to be called attending to the root. It is said that “the noble person attends to the root”: the noble person devotes himself to the fundamental duty.

HAVING EATEN, THEY WALK IN MEDITATION AT EASE

Having eaten, they walk in meditation.

Commentary: The preceding passage speaks of mealtime; therefore, this passage next discusses eating. “Walking in meditation” means circling continuously without interruption. They return and eat; having eaten, they walk. This is the manner in which they are leisurely and at ease.

Subcommentary: What is meant by “eating”? The Larger Sutra says that when mealtime arrives for those who have attained rebirth there, vessels of silver and gold and bowls made of various precious substances naturally appear according to whatever each person wishes. A hundred kinds of food and drink fill them.

Sour, salty, sweet, or bland—all accord with one’s preference, with neither excess nor deficiency, and no one eats beyond the proper measure. After being eaten, the food naturally dissolves, leaving no excrement behind. Some partake by seeing its color and smelling its fragrance, taking the thought of it as their means of eating; they naturally become fully satisfied, without craving or attachment, and their bodies and minds are light and serene.

When the meal is finished, the vessels naturally disappear, and when mealtime comes again, they naturally reappear.

“Circling continuously” is like the warp running through the weft, with the weaving shuttle joining them together, going back and forth without cease. “Having eaten, they walk” is: 1. To regulate the body so that it does not become stagnant. 2. To regulate the mind so that it does not become heedless. “At ease” means walking about leisurely and freely. After eating, people of this world, if they are not rushing about after worldly affairs, become lost in sleep. In that land, however, after eating they stroll by walking in meditation. One can well imagine their liberated bearing and their carefree state.

Commentary: The text speaks only of eating and does not mention clothing and so forth. It speaks only of walking in meditation and does not mention sitting, lying down, and so forth. This is also an instance of textual abbreviation.

Subcommentary: Concerning “clothing,” in the Larger Sutra, Dharmakara vows: “When I attain Buddhahood, if the people in my land wish for clothing, it shall immediately come to them according to their thoughts, without any need for cutting, sewing, dyeing, pounding, washing, or rinsing. Moreover, immeasurable arrays of exquisite garments and adornments—crowns, jewels, rings, bracelets, earrings, jeweled necklaces, garlands, chains, and radiant precious gems in hundreds of thousands of beautiful colors—shall naturally appear upon their bodies.”

He further vows: “There shall also be immeasurable wondrous fragrances produced according to one’s wishes—anointing incense and powdered incense—whose perfume pervades that entire Buddha land.” One should therefore understand that clothing is not separately mentioned because speaking of food encompasses clothing and all the necessities that sustain life.

As for not mentioning sitting and lying down, the scriptural teachings distinguish four kinds of samadhi: 1. The Samadhi of Constant Walking; 2. The Samadhi of Constant Sitting; 3. The Samadhi of Half Walking and Half Sitting; 4. The Samadhi of Neither Walking nor Sitting ⁽⁵⁾.

The present passage contains only the first practice. Nevertheless, both sutras—the Larger Sutra and this sutra—say that those reborn there sit within lotus flowers.

The Pratyutpanna Samadhi Sutra speaks of standing. One should therefore understand that by mentioning walking, the text also encompasses sitting and all four deportments.

Commentary: According with principle, the self-nature’s constant concentration is the meaning of eating. The self-nature’s constant wisdom is the meaning of walking in meditation.

Subcommentary: Because the joy of dhyana is taken as food, meditative concentration has the meaning of eating. Because wisdom is capable of functioning and advancing, it has the meaning of walking. As a verse in the Treatise says: “They delight in the fragrance of the Buddha’s Dharma and take the Dharma of dhyana-samadhi as food.” Furthermore, the Treatise on the Buddha Ground says: “In the Pure Land, all Buddhas and bodhisattvas are able to expound and partake of the flavor of the Mahayana Dharma.” Moreover, because the flavor of true suchness is partaken of to sustain the body of direct retribution, because it can preserve the body of precepts and the life of wisdom so that they are neither severed nor destroyed, and because it nourishes the myriad wholesome dharmas,

it is said to have the meaning of eating.

Furthermore, the Agama Sutras, the Treatise on Consciousness-Only, and other texts all speak of five kinds of supramundane food: 1. The joy of dhyana; 2. Vows; 3.

Mindfulness; 4. Liberation; 5. Dharma joy.

That is, because the Dharma of meditative concentration nourishes the spirit, making it light, serene, joyful, and beautiful, it has the meaning of eating. Because the power of vows preserves the true Dharma, causing the Dharma body to grow, it has the meaning of eating. Because the power of clear mindfulness brings the Noble Path directly before one, it has the meaning of eating.

Liberation exhausts karmic obstructions and assuredly brings benefit; thus, it has the meaning of eating. The food of Dharma joy means that when one attains the Dharma through cultivation, the heart is filled with gladness and becomes replete with supreme joy; thus, it has the meaning of eating.

This passage mentions only meditative concentration, using one to encompass the other four, because there is no dharma that is not included within meditative concentration. The Vimalakirti Sutra says: “Those who have not yet aroused the Mahayana aspiration will digest this rice only when they have aroused the Mahayana aspiration. Those who have already aroused the Mahayana aspiration will digest it only after attaining the realization of patience with the non-arising of dharmas. Those who have attained patience with the non-arising of dharmas will digest it only upon reaching the stage of being one birth away from Buddhahood.”

In the Avatamsaka Sutra, the passage concerning the upasika Abundant Provision says: “If bodhisattvas who are one birth away from Buddhahood eat my rice, they will all attain perfect enlightenment beneath the Bodhi tree.” In every case, the inexhaustible principle of the self-nature’s true suchness is taken as food.

Concerning “walking in meditation,” the Sutra of Upholding the World says: “The place where the Tathagata walks is the place of non-walking. That place of non-walking is True Wisdom.”

Thus, one should understand: when raising the spoon and setting down the chopsticks, let not a single mouthful fall away; when lifting the leg and moving the body, let every step land upon it. How could one merely bury one’s head in eating and let an entire lifetime pass in vain, or gaze at rivers and contemplate mountains while fruitlessly traveling ten thousand miles?

GENERAL CONCLUSION

O Shariputra! The Land of Ultimate Bliss is adorned with such perfect virtues.

Commentary: This concludes the preceding passage. Celestial music, celestial flowers, and all the various adornments are perfected in this way through the virtues of that Buddha’s practices and vows.

Subcommentary: Concerning the vows, in the Larger Sutra Dharmakara vows: “When I attain Buddhahood, from the ground upward there shall be immeasurable varieties of precious substances and hundreds of thousands of fragrances blended together to form these adornments.”

He further vows: “When I attain Buddhahood, devas and human beings throughout an immeasurable number of worlds in the ten directions who hear my name shall light lamps and scatter flowers as offerings.”

He further vows: “When I attain Buddhahood, if the bodhisattvas in my land wish to use incense, flowers, and other offerings to travel to worlds in other directions and make offerings to the Buddhas, they shall be able to reach them all within the time of a meal.”

He further vows: “When I attain Buddhahood, whenever the people in my land wish to eat, a hundred kinds of food and drink shall naturally appear before them in precious bowls. After they have eaten, the food shall immediately disappear.”

By the present day, he has attained Buddhahood, and every one of his vows has been fulfilled.

As for practice, the Larger Sutra says: “After Bhiksu Dharmakara had made his vows, celestial multicolored flowers rained down and were scattered upon him.”

He further vowed: “Whether serving as a bhiksu master, a heavenly king, a human king, a Wheel-Turning Monarch, or a high minister, I shall constantly go to the Buddha’s dwelling place to attend upon him and make offerings.”

He further vowed: “From my hands shall constantly appear clothing, food and drink, banners, canopies, and every kind of music.” By the present day, he has attained Buddhahood. As stated above, celestial music, celestial flowers, and so forth—all such blessed rewards have likewise been fulfilled.

Manifested Birds and Wind in the Trees (divided into three parts)

1.- Manifested birds expound the Dharma

2.- Wind in the trees expounds the sutras

3.- General conclusion on the two adornments

Manifested Birds Expound the Dharma (divided into two parts)

1.- Direct presentation of the sound of Dharma

2.- Explanation that there are no evil destinies

Direct Presentation of the Sound of Dharma (divided into two parts)

1.- Proclamation of the Dharma sound

2.- Attainment of benefit

Proclamation of the Dharma Sound

Moreover, Sariputra, in that land there are always many kinds of marvelous birds of varied colors, such as white cranes, peacocks, parrots, sharika birds, kalavinka birds, and jivajivaka birds. Throughout the six periods of day and night, these birds utter harmonious and elegant sounds. Their voices clearly proclaim such teachings as the Five Faculties, the Five Powers, the Seven Factors of Enlightenment, and the Noble Eightfold Path.

Commentary: The preceding passage states that the heavenly beings offer multicolored flowers; this passage states that various birds and jeweled trees utter sounds expounding the Buddha’s teachings. The preceding passage also speaks of the supreme excellence of making offerings; this passage speaks of the supreme excellence of hearing the Dharma. “Each and every kind” means that there is not merely one kind.

“Marvelous” means extraordinarily fine and beautiful.

“Varied colors” means that many colors are intermingled with exquisite skill. Among the many kinds of birds, only one or two kinds—white cranes and so forth—are mentioned.

White cranes, peacocks, and parrots are birds commonly seen and known to us. For the sharika bird, see the explanation in the preceding text. Kalavinka is translated here as “Marvelous Sound.” The jivajivaka is elsewhere called the “life-life bird.” Thus, all these kinds are marvelous and cannot be compared with birds in the ordinary world.

Subcommentary: “Marvelous” means that their forms differ from those of other birds, and hence are called extraordinary; their beautiful voices are called marvelous. As for the white crane: In this world there are also four kinds of crane—black, yellow, blue, and white—of which the white crane is the finest. Yet although such a crane is white, it is not completely white and is therefore not a true white crane. Peacocks and parrots are both regarded as precious by people of this world, and so they are specifically mentioned here. Kalavinka is translated as “Marvelous Sound,” because even while still within the egg, its cry already surpasses those of other birds!

The Sutra of the Abodes of Right Mindfulness says: “The beautiful voice of this bird cannot be matched even by the voices of humans, heavenly beings, kimnaras, and so forth, with the sole exception of the voice of the Tathagata.” It is therefore called “Marvelous Sound.”

The jivajivaka is also called “life-life” or “birth-birth.” Its original name is jivajivaka. It has a single body with two heads. The two share the same karmic-retribution body but possess different consciousnesses. In a past life, Sakyamuni Buddha and Devadatta once fell into this species of bird ⁽⁶⁾.

Furthermore, in the Snow Mountains there is a two-headed bird. One account calls it the garuda bird; another calls it the upagaruda bird. This is indeed so. Its form may also be understood by analogy with the two-headed snake, the nine-headed bird, and the thousand-headed fish. Nowadays, artisans carve or paint it as a human body with two heads, but this is probably incorrect.

Of the birds mentioned above, four kinds are also found in China, while two kinds are found only in India. Since they are already praised as precious and extraordinary in this Saha world, their forms, colors, and voices in the Land of Ultimate Bliss must be even more marvelous. Here they share only the same names, while in reality they are different, just as the railings, nets, rows of trees, and so forth there are all made of precious jewels and are not things that people of this world possess!

“Only one or two kinds are mentioned” because there are too many to name exhaustively. For example, the Contemplation Sutra mentions fu birds, wild geese, mandarin ducks, and so forth. Here a few kinds are used to encompass the many, thereby also abbreviating the text.

Commentary: Among the birds of this world, only a few, such as parrots, can speak human language, yet this is merely described as imitating speech! In that land, however, throughout day and night, their voices are harmonious and elegant, for they skillfully expound the Five Faculties, the Five Powers, the Seven Factors of Enlightenment, the Eightfold Right Path, and all the factors of the Path; their sounds are not frivolous or meaningless!

Subcommentary: “Merely praised for imitating speech” means that they know only how to repeat human speech and cannot understand its meaning.

The Book of Rites says that although the parrot can speak, it does not transcend the species of flying birds; although the orangutan can speak, it still has not left the realm of birds and beasts. Thus, they cannot even comprehend the affairs of the human path of which they speak, much less discuss the Buddha-Dharma. If this is so even for parrots, the condition of other birds can readily be known.

“Harmonious and elegant” means: “Harmonious” stands in contrast to harsh, like the calls of orioles, li birds, and so forth, which are considered coarse bird cries.

Gentle and soothing, without any rough harshness, such sounds can naturally calm the agitated minds of those who hear them; these are called “harmonious sounds.” Upright, noble, solemn, and free from seductive perversity, such sounds can naturally pacify the desirous minds of those who hear them; these are called “elegant sounds.”

The sound of Ziyou’s se zither still fell short of the way of harmony, while the songs of the state of Zheng greatly violated the standard of elegance ⁽⁷⁾. The voices of those birds possess the excellence of both harmony and elegance; even the notes of Huangzhong and Dalu ⁽⁸⁾ cannot compare with their voices!

The word “expound” means to unfold broadly, because the meanings are inexhaustible. The word “proclaim” means to explain thoroughly, because the intent is unobstructed. Thus they expound and explain the teachings of the Faculties, Powers, Factors of Enlightenment, and the Path—in all, the Thirty-Seven Factors of the Path ⁽⁹⁾.

They are called “factors of the Path” because through these categories one enters the Path.

Commentary: Although these Thirty-Seven Factors belong to the teachings of the Lesser Vehicle, in truth they are also common to the Great Vehicle, for their meaning accords with the mental dispositions and practices of Great Vehicle practitioners, as explained in the sutras and treatises.

Subcommentary: “Common to the Great Vehicle” means that Fascicle Forty-Four of the Yogacarabhumi Treatise says: “The Great Vehicle teachings conducive to enlightenment include many categories, such as these Thirty-Seven Factors; yet within them are meanings that are distinct and meanings common to both Great and Lesser Vehicles” (those of the Great Vehicle perceive the Great Vehicle...).

The Treatise on the Great Perfection of Wisdom says: “There is no vehicle that the Thirty-Seven Factors do not encompass.” Thus, the immeasurable factors of the Path are naturally included within them. The Vimalakirti Sutra says: “The factors of the Path are the bodhimanda.” It further says: “The factors of the Path are included among the causes of the Dharma-body.” A Mahayana treatise says: “For a bodhisattva, the factors of the Path are the precious torch of dharani.”

The Nirvana Sutra says: “If a person can investigate the Noble Eightfold Path, that person sees Buddha-nature and is said to have obtained the flavor of clarified butter.” All these statements are made from the standpoint of the Great Vehicle teachings.

“According with their mental dispositions and practices” is as stated in the Nirvana Sutra: “Wisdom is of two kinds: 1) Intermediate wisdom; 2) Superior wisdom.”

To contemplate the skandhas—the body of the five skandhas—as suffering is called intermediate wisdom. To discern the immeasurable characteristics of the skandhas, which sravakas and pratyekabuddhas cannot know, is called superior wisdom. Thus it should be understood that although the factors of the Path are one and the same, the wisdom with which Great and Lesser Vehicle practitioners investigate them is not fixed or identical.

Commentary: The Five Faculties are: 1) Faith; 2) Diligence; 3) Mindfulness; 4) Concentration; 5) Wisdom. Because they can give rise to the noble path, they are called faculties, or roots. Furthermore, as stated in the Abhidharmakosa Treatise, they fully possess three meanings.

Subcommentary: The word “faculty” has two meanings: 1) the meaning of being able to sustain: preserving what one has already attained so that it is not lost; and 2) the meaning of engendering what comes afterward: bringing forth what one has not yet attained by diligently striving to seek advancement.

The “faculty of faith” means this: with regard to the truth of reality, one resolutely and entirely abandons the pleasures of the five desires; this is called the faculty of faith. This one faculty is the general root, while the other four depend upon it.

The faculty of diligence means that, having faith in this principle, one seeks it earnestly without ceasing; this is called Diligence. The faculty of mindfulness means that, having sought this principle, one keeps it in mind, remains with it, and remembers it clearly without forgetting; this is called Mindfulness.

The faculty of concentration means that, having kept this principle in mind, one binds the mental object to a single object, remaining in correspondence with it without distraction; this is called Concentration.

The faculty of wisdom means that, having settled the mind upon the Path, one further clearly applies right contemplation to the Dharma and decisively distinguishes right from wrong; this is called Wisdom.

“They can give rise to the noble path” means that these five dharmas regulate that mind. It is like the harmonious union of the yin and yang energies, through which all seeds are enabled to sprout and grow.

“The three meanings in the Abhidharmakosha” refers to the statement in the Abhidharmakosha: 1) supreme excellence; 2) mastery; and 3) manifest radiance—these constitute a faculty.

Supreme excellence means that the essence of a faculty is exceptionally excellent. Mastery means that the function of a faculty is exceptionally excellent. Manifest radiance means that both its essence and function are revealed. These are divided into the twenty-two faculties ⁽¹⁰⁾, among which are faith and the other four, making the five faculties.

Commentary: The Dharma of the five powers is simply the preceding five faculties further developed and strengthened. Because they possess strength, they are called powers.

Subcommentary: The word “power” has two meanings: 1) not being overpowered by anything else; and 2) being able to overpower other things. As the Yogacarabhumi Treatise says: “Because these five powers can lead into subsequent states and, in those subsequent states, can give rise to a mind of exceptionally clear knowledge and profound understanding regarding the realization of supramundane dharmas; because, however difficult all other things may be, these powers can overcome them; and because they possess tremendous and mighty authority capable of crushing all the armies of Mara—the afflictions—they are so called.”

The power of faith means that profound faith in the Truth of Reality grows ever stronger. It can prevent doubts and uncertainties from causing disturbance; it can resist heterodox outsiders and keep them from creating confusion; and it can destroy the mind’s afflictions and prevent them from causing harm. The one power of faith is the general root upon which the subsequent powers depend, just as explained above concerning the faculty of faith.

The power of diligence means that, through the growth of the faculty of diligence, one can destroy every form of indolence of body and mind and accomplish all supramundane endeavors.

The power of mindfulness means that, through the growth of the faculty of mindfulness, one can destroy thoughts of wrong mindfulness and perfect every supramundane state of right mindfulness.

The power of concentration means that, through the growth of the faculty of concentration, one can destroy all confused and disorderly perceptions and give rise to the dharmas of meditative concentration in both phenomena and principle.

The power of wisdom means that, through the growth of the faculty of wisdom, one can destroy all the wrong views of heterodox persons and outsiders and eliminate all the attachments of those inclined toward the Small Vehicle.

Commentary: The seven factors of bodhi are the seven factors of awakening. It is also by virtue of the preceding five faculties and five powers that these seven functions of wisdom are attained: 1) mindfulness; 2) investigation of dharmas; 3) diligence; 4) joy; 5) pliancy; 6) concentration; and 7) equanimity. Elsewhere they are listed as: 1) investigation of dharmas; 2) diligence; 3) joy; 4) elimination; 5) equanimity; 6) concentration; and 7) mindfulness. Here we explain them according to the latter teaching.

Subcommentary: “Factor of awakening” means that “awakening” is bodhi, while “factor” means a constituent part; that is, each individual factor is employed as appropriate to the circumstances. “By virtue of the preceding faculties and powers” means, as the Yogacarabhumi Treatise states: “Once one has realized and entered the rightly established position of the dharmas, one must employ wisdom that awakens to things as they really are as the constituent factors.” Thus, we know that once the five faculties and five powers have been firmly established, the wisdom of awakening must subsequently be employed as appropriate to the circumstances. “Explained according to the latter teaching” means that the latter explanation given by the Tiantai master is much clearer in meaning.

Moreover, the commentary on the Avatamsaka Sutra takes the factor of investigation of dharmas as the factor of essential nature, while treating the remaining factors as derivative factors: 1) Investigation of dharmas: when examining the dharmas, one must skillfully understand them clearly, separately selecting what is genuine for adoption and rejecting what is false. 2) Diligence: when cultivating the Dharma of the Path, one must skillfully understand clearly and not mistakenly practice useless austerities. 3) Joy: when the mind attains Dharma joy, one must skillfully understand clearly and not follow inverted dharmas while giving rise to joy. 4) Elimination: when eliminating wrong views and the mind’s afflictions, one must skillfully understand clearly,

completely cut off all false and deceptive things, and not harm genuine wholesome faculties. 5) Equanimity: when relinquishing previously held views and thoughts, one must skillfully understand clearly grasping, relinquishing, falsity, and deception, and constantly remain free from clinging perceptions. 6) Concentration: when meditative concentration arises, one must skillfully understand clearly the false and deceptive forms of meditation and not give rise to views or craving. 7) Mindfulness: when cultivating the supramundane Path, one must skillfully understand clearly and constantly keep concentration and wisdom in balance.

If the mind sinks into torpor, one must remember to employ the three factors of “investigation of dharmas,” “diligence,” and “joy,” examining the mind and arousing it. If the mind is excessively restless, one must remember to employ the three factors of “elimination,” “equanimity,” and “concentration,” gathering it in and subduing it. Thought after thought, one regulates the mind and brings it to the proper balance.

Commentary: The Noble Eightfold Path is also called the Eightfold Right Path. Because previously there was investigation of dharmas and the other factors, one can now enter the Right Path: 1) right view; 2) right intention; 3) right speech; 4) right action; 5) right livelihood; 6) right diligence; 7) right mindfulness; and 8) right concentration.

Subcommentary: 1. Right View: The Samuccaya states: “When, through cultivating the factors of awakening, one has awakened to reality, one must employ right wisdom to establish it firmly, discerning the truth of reality with complete clarity and no further error or confusion.” 2. Right Intention: Having clearly perceived this truth of reality, one brings it into correspondence with the undefiled mind and, through reflection and examination, causes it to grow so as to enter the realm of nirvana. 3.

Right Speech: Not only is the mind free from wrong thoughts and confused perceptions, but undefiled wisdom is also used to restrain the four kinds of verbal karma and abide in the four forms of wholesome speech. 4. Right Action: Through undefiled wisdom, one eliminates the three karmic actions of the body and all wrong actions, thereby abiding in pure bodily karma. 5. Right Livelihood: Through undefiled wisdom, one eliminates the five kinds of wrong livelihood ⁽¹¹⁾ within the three kinds of karma—body, speech, and mind. 6.

Right Diligence: Through undefiled wisdom, one specially cultivates diligence in order to reach the fruition of the Path, nirvana. 7. Right Mindfulness: Using undefiled wisdom, one must remain mindful of the dharmas of the Right Path and the dharmas that assist the Path, so that the mind does not become distracted or negligent. 8. Right Concentration: Through correspondence with undefiled wisdom, one rightly abides in the truth of reality, resolute and unchanging.

In summary, the word “right” is used throughout because these do not follow a biased or crooked course and are therefore called “right”; because they can lead to nirvana, they are called the “Path.”

According to the “Transcending the World” chapter of the Avatamsaka Sutra, all the dharmas of the Eightfold Right Path are the path of the bodhisattva.

Right view is to remain far removed from all habitual wrong views. Right intention is to relinquish the discriminating mind of deluded thought and accord with “all-knowledge.” Thus, up to right concentration, it is to skillfully enter the bodhisattva’s inconceivable Dharma gateway of liberation, freely entering and emerging from all other samadhis while abiding within a single samadhi.

Explanation: Based upon this scriptural passage, how could these teachings not be profound and sublime? From this we may infer that the seven factors of awakening, the five faculties, the five powers, and indeed all thirty-seven factors of awakening differ according to the causal practices cultivated by sentient beings and the capacities through which they perceive them. Consequently, some realize the Great Vehicle and others the Small Vehicle, each attaining that which accords with them. This should be understood individually, as explained above.

Commentary: In the phrase “such dharmas and so forth,” the words “and so forth” collectively refer to the four establishments of mindfulness, the four right efforts, and the four bases of spiritual power, thus completing the thirty-seven factors of awakening, as well as encompassing all other dharmas.

Subcommentary: Of the thirty-seven factors of awakening, only twenty-five were discussed above. Therefore, the words “and so forth” were added to encompass the remainder.

The Four Foundations of Mindfulness are: 1. Contemplating the body as impure. 2. Contemplating sensations as suffering. 3. Contemplating the mind as impermanent. 4. Contemplating dharmas as non-self. They are called “foundations of mindfulness” because impurity is the object upon which each person contemplates the body and which must be kept in mind. The same also applies to suffering, impermanence, and so forth.

The Four Right Efforts were explained in the preceding passage. Because one generates good and extinguishes evil without indolence, they are called Efforts. Because one diligently applies effort where effort should be applied, in accordance with true principle, they are called Right Efforts.

The Four Bases of Spiritual Power are also called the Four Bases of Fulfillment: the base of fulfillment through aspiration, the base of fulfillment through mind, the base of fulfillment through effort, and the base of fulfillment through wisdom. Through cultivating the Four Foundations of Mindfulness and the Four Right Efforts up to this point, diligent effort becomes abundant while meditative concentration is somewhat deficient.

Therefore, one is instructed to cultivate these four powers of concentration to gather in the mind. Then wisdom and concentration become balanced, the fetters can be severed, and all aspirations can be fulfilled; hence they are called the Bases of Fulfillment. Together with the seven preceding categories, these constitute the Thirty-Seven Factors of Enlightenment.

The Vibhāṣā Śāstra and the Mahāprajñāpāramitā Śāstra both present clear analogies: the Four Foundations of Mindfulness are like seeds; the Four Right Efforts are like sowing and planting; the Four Bases of Spiritual Power are like the sprouting of shoots; the Five Faculties are like roots taking hold; the Five Powers are like shoots emerging and leaves unfolding; the Seven Factors of Enlightenment are like blossoms appearing; and the Noble Eightfold Path is like fruit forming.

Therefore, they are called the Bodhi Tree. There are also all the other teachings, such as the Four Immeasurable Minds, the Six Paramitas, and immeasurable Dharma gates.

Commentary: Question: Why were the Four Foundations of Mindfulness and so forth not set forth first, while the teaching begins instead with the Five Faculties? Answer: Because faith is emphasized. Faith is the principal factor. Moreover, only after the preceding three categories do the faculties and powers—the Five Faculties and Five Powers—arise.

Subcommentary: According to the sequence of the seven categories, upon hearing the Dharma one must first retain it mindfully and remember it, and next diligently cultivate it. Through diligence, the mind is gathered in and harmonized; through such pliancy and harmony, a firm foundation is established. Once the faculties have grown, they become powers; proceeding as far as the Seven Factors of Enlightenment, there is discernment, while the Noble Eightfold Path brings about right practice!

The phrase “faith is emphasized” means that this sutra takes faith as its principal factor, and both the faculties and the powers likewise place faith first. Faith can govern the other four—diligence, mindfulness, concentration, and wisdom—and faith is the root of the Path and the mother that gives birth to all virtues. Thus, among the five stages ⁽¹²⁾, faith also stands at the beginning. Among the Ten Stages of Faith, faith likewise comes first, and among the eleven wholesome dharmas, faith is also foremost.

The “three categories” above are the Four Foundations of Mindfulness, the Four Right Efforts, and the Four Bases of Spiritual Power. Only after cultivating these up to this point do the firm faculties and powers arise, preventing the dharmas already attained from being lost through regression and ensuring that all dharmas to be attained later ultimately yield supreme benefit. This too is due to the single word “faith”; therefore, the faculties and powers must be discussed first!

Commentary: In accordance with principle, the transformations of the self-nature constitute the meaning of the various kinds of birds; the self-nature’s production of all Dharma gates constitutes the meaning of the Faculties, Powers, Factors of Enlightenment, and Path.

Subcommentary: A later passage states, “That Buddha transformed them into being,” while this passage speaks of their “beautiful colors and harmonious voices.” Since they are entirely manifestations of one’s own mind, how could they be conceded solely to the sacred realm and be absent from oneself?

Moreover, the ground of the mind is like the earth, which contains every kind of seed. Thus, the Five Faculties and the other teachings are entirely cultivated by one’s own mind, with the roots of goodness fully endowed. Why, then, race about seeking them outside?

Therefore, an ancient virtuous master said: “When the mind of faith is steadfast and tranquil like empty space, this is precisely the Dharma of the Five Faculties and Five Powers. When the awakened mind gives rise to no deluded thoughts, this is precisely the Seven Factors of Enlightenment. Once the nature of mind is decisively understood, neither wrong nor right has any bearing; this is precisely the Noble Eightfold Path.” Therefore, it is said: The ocean of enlightenment gives rise to the myriad things, and there is nothing that is not the ocean.

The source of mind gives rise to the myriad dharmas, and there is no dharma that is not mind.

Attaining Benefit

After the beings of that land hear these sounds, they all become mindful of the Buddha, mindful of the Dharma, and mindful of the Sangha.

Commentary: If hearing the sounds brought no benefit, they would be the same as worldly sounds, serving merely as entertainment. Here, mindfulness of the Three Jewels precisely indicates that benefit is gained.

The Three Jewels have, in brief, three aspects: 1. The abiding aspect; 2. The distinct aspect; 3. The identical aspect. Because they are worthy of reverence, they are called Jewels.

Subcommentary: The “abiding aspect” means that images carved, cast, molded, or painted are called the Buddha Jewel; scriptures with golden pages and red bindings are called the Dharma Jewel; and the five assemblies of bhikshus, dwelling harmoniously without contention, are called the Sangha Jewel. These are the Three Jewels that perpetually abide in the world.

The distinct aspect has, in brief, three meanings: 1) The Three Jewels are each distinct in themselves; 2) The Three Jewels of the Mahayana and Hinayana are distinct; 3) The names and characteristics of the Three Jewels are each distinct.

In general, the essential meaning is that although the universal and supremely exalted body is one, its manifestations differ; this is called the Buddha Jewel. The Dharma gates established through the various Teachings, Practices, Principles, and Fruits differ; this is called the Dharma Jewel. The Three Worthies, Ten Sages, Four Fruits, Four Approaches, condition-enlightened ones, and solitary buddhas differ in rank; this is called the Sangha Jewel. These are the supramundane Three Jewels.

The “identical aspect,” when discussed according to the Five Teachings, comprises: 1) The gate of establishing phenomena to accomplish meaning—establishing phenomena in order to advance gradually toward principle. 2) The gate of gathering phenomena into principle. 3) The gate in which phenomena and principle interpenetrate and are both revealed. 4) The gate in which characteristics are transcended and principle is real—both the nature and characteristics of phenomena and principle are extinguished. 5) The gate of perfect interpenetration without obstruction, which fully embodies the Perfect Teaching.

Although the preceding are lower and the succeeding higher, they all return to one source. In general, the essential meaning is that the spiritually aware essence of the nature, which illuminates all dharmas, is called the Buddha Jewel. Its virtues, as numerous as the sands of the Ganges, are all difficult to preserve; this is called the Dharma Jewel.

Nature and characteristics are nondual, secretly harmonizing without conflict; this is called the Sangha Jewel. These are the supreme supramundane Three Jewels.

“Revered and precious” means that the Buddha is the Honored One Perfect in the Two Kinds of Fulfillment; the Dharma is the Honored One Free from Desire; and the Sangha is the Honored One among Assemblies. By cultivating in accordance with them, one transcends the three realms. Because they are cherished and esteemed by the world beyond all comparison, they are called Jewels.

The Book of Penetrating Writings also says: “What is most worthy of reverence is the Way; what is most worthy of cherishing is virtue.” How much more so are the Three Jewels, which are the ultimate Way and virtue? How could they not be called Jewels?

Commentary: When people hear the birds expound the Dharma, they all become mindful of the Three Jewels for four reasons: 1) The cries of the birds praise the Three Jewels. 2) The birds’ exposition of the Dharma employs skillful means capable of touching people’s innermost minds. 3) The sounds of the Dharma continue day and night without interruption, becoming deeply familiar to the ears. 4) Since even birds know how to expound the Dharma to encourage others, people should rouse their minds and strive still more vigorously.

Subcommentary: “Praising the Three Jewels” means that although the Faculties, Powers, Factors of Enlightenment, and Path described above differ from category to category, in summary they are all encompassed within the Three Jewels.

When the birds expound these teachings—the Thirty-Seven Factors of Enlightenment—they may say that all sentient beings are inherently endowed with the nature of enlightenment, which is precisely the Buddha-nature. After hearing this, beings awaken to their original mind and come to know that they inherently possess the Buddha-nature—the Buddha Jewel. Or they may say that this nature is endowed with every kind of characteristic.

After hearing this, beings comprehend the profound and wondrous meaning and come to know that they inherently possess the Dharma—the Dharma Jewel. Or they may say that nature and characteristics harmonize as nondual. After hearing this, beings realize the unobstructed interpenetration of phenomena and principle and come to know that they inherently possess the Sangha—the Sangha Jewel.

Thus, they remain ever mindful of the Three Jewels.

“Skillfully entering people’s minds” means that even when the wondrous Dharma is taught, if the words are not skillfully framed, listeners will recoil from it. Here, however, only harmonious, gentle, soothing voices are heard, and the meaning and principle delight the mind. Hearing them, people give rise to joy and therefore remain mindful of the Three Jewels.

“Becoming deeply familiar to the ears” means that even if the wondrous Dharma is skillfully taught, should one be ardent for one day but cold for ten days ⁽¹³⁾, the mind will surely grow indolent and abandon the practice. Here, however, the teaching continues throughout the six periods of day and night. Through constantly hearing it, becoming familiar with it, and remembering it, it penetrates the marrow and permeates the skin, training one until it becomes second nature; therefore, beings remain mindful of the Three Jewels.

“Encouraging people’s minds to be vigorous” means: even birds are able to expound the Dharma; how could human beings be inferior to them? At once they give rise to a sense of shame and moral conscience, naturally arouse the mind of diligence, and remain mindful of the Three Jewels.

Commentary: In accord with principle, the one essence of the true mind of self-nature is the meaning of the Buddha, Dharma, and Sangha.

Subcommentary: As stated above, the Three Jewels are revealed as sharing the same characteristic. Thus, we know that there is only the one true mind, with nothing else separate or different. The essence of mind is originally self-awakened and illuminating: this is the Buddha Jewel. The essence of mind is originally, by its own nature, free from delusion: this is the Dharma Jewel. The essence of mind is originally nondual: this is the Sangha Jewel. Therefore, it is said: “I take refuge in my own Buddha; I take refuge in my own Dharma; I take refuge in my own Sangha.” It simply directs one to take refuge in oneself and does not say to take refuge in another; that is, with every thought, one returns to one’s own mind. This is called true mindfulness of the Three Jewels.

Explanation of the Absence of Evil Realms

O Shariputra! Do not say that these birds were born as a result of karmic offenses. Why is this? In that Buddha-land there are no three evil realms! O Shariputra! In that Buddha-land, not even the names of the evil realms exist, much less their actual existence. All these birds were transformationally produced by Amitabha Buddha because he wished the sound of the Dharma to be widely proclaimed.

Commentary: This passage guards against the possible doubt: How could animals exist in the Pure Land, thereby contradicting the vows of Dharmakara? Therefore, it states that there truly are no evil realms in that land. Amitabha Buddha wished the sound of the Dharma to enter everyone’s ears, so through his spiritual powers he transformationally produced these birds; they are not actual animals. Moreover, they are unlike the birds in the heavenly realms that are able to expound the Dharma.

Subcommentary: “How could” refers to this: because of the fundamental cause of benighted ignorance, one reaps the result of birth among animals; because of the causes of miserliness, greed, and jealousy, one reaps the result of birth in the realm of hungry ghosts; and because of the causes of the ten evil deeds and the five rebellious offenses, one reaps the result of birth in the hells. Collectively, these are called the three evil realms (the lesser evil: animals; the intermediate evil: hungry ghosts; the greater evil: the hells).

Among the six realms, the realm of devas is the highest good; the human realm is the intermediate good; and the realm of asuras is the lesser good. Therefore, only these three realms—the hells, hungry ghosts, and animals—are called extremely evil.

The treatise states: If one creates causes with a pure mind, one reaps the result of birth in a pure land. How could there be evil realms in the Pure Land? If that land actually contained evil realms, it would be a place of mixed defilement, no different from the Saha world. How then could it be called the Land of Ultimate Bliss? Hence, this doubt arises.

“The fundamental vows” refers to the vows made by Dharmakara in the Larger Sutra: “When I attain Buddhahood, in my land there shall be no hungry ghosts, animals, or even flying, creeping, and wriggling creatures.” He further vowed: “The people in my land shall not even hear the names of unwholesome things, much less encounter their actual existence. If this vow is not fulfilled, I shall certainly not attain Buddhahood.” How could it be that now, after he has attained the fruit of Buddhahood, he would contradict his former vows?

Therefore, the text makes clear that there are inherently no evil realms in that land: not only are they unseen by the eyes, but their names are not even heard by the ears. What enters the ears consists solely of the magnificent names endowed with myriad virtues of all Buddhas and Tathagatas, together with such excellent designations as bodhisattvas, shravakas, devas, and good people. The names of the three evil realms most certainly never enter the ears.

This is indeed so.

“Transformationally produced” means that one might raise this objection: Since there are no animals, from where have the white cranes, peacocks, and other birds now flown into that land? Therefore, the text indicates their origin: Amitabha Buddha transformationally produced them; they are not real animals. As the Contemplation Sutra states, wish-fulfilling jewels emit golden light, and their wondrous radiance transforms into birds adorned with a hundred precious colors. This is indeed so.

“The sound of the Dharma is proclaimed and spread abroad” means: “proclaimed” is to announce it everywhere, from those above to those below, like the words of a sovereign; “spread abroad” is to circulate from near to far, like flowing water. The Buddha wishes the sound of his Dharma to pervade everywhere without any gap. Therefore, he not only employs human beings to expound the Dharma but also causes the voices of those birds to proclaim the wondrous Dharma, so that there is no place and no time in which it cannot be heard.

This is produced by his power of great spiritual transformation. How could it be the same as receiving the actual karmic retribution of becoming a bird or animal because of the cause of benighted ignorance? Yet transformation here also has two meanings: 1.

It is like the Buddha sending transformational beings to teach the various Dharma gates. 2. All dharmas are inherently complete within the nature; relying upon that nature, one gives rise to the practice of cultivation. At the stage of fruition, form and mind naturally interpenetrate, and the dependent and primary recompenses are nondual, so all things expound the Dharma.

Thus, when the voices of birds proclaim it, the Dharma does so naturally; it is not that the Buddha deliberately conceives the intention to transform them separately in this manner.

“Unlike the birds in the heavens” means that the Sutra of Mindfulness of the Right Dharma states: “The heavenly lords roam and amuse themselves in the ponds. The fu birds, wild geese, and other birds all utter sounds, proclaiming verses and hymns to reveal that the pleasures of the five desires ⁽¹⁴⁾ will ultimately all prove impermanent. O devas, you should not become deeply attached to them!

Upon hearing this, some devas awaken and even shed tears!” These are actual birds. In a former life, while still human beings in the world, they often spoke the wondrous Dharma but did not single-mindedly devote themselves to true cultivation. Therefore, they now undergo the karmic retribution of becoming various birds in the celestial palaces. Because of the habits from their former lives, even as birds they still remember how to expound the Dharma. They are not like the birds transformationally produced by the Buddha in the Pure Land; hence, they are said to be different.

Commentary: Question: Dharmakara spoke this verse: “Those in the hells, hungry ghosts, and animals shall all be born in my land.” Why, then, is it said that there are no evil realms in that land? Answer: The meaning of the verse is already clear and requires no further resolution of doubt. The meaning concerning women born in that land is likewise the same.

Subcommentary: “The meaning of the verse is already clear” means that after Bhikshu Dharmakara made his vows, he spoke a verse. “First, he said: ‘Those in the hells, hungry ghosts, and animals shall all be born in my land.’” Next, he further said: “All those born there shall cultivate pure practices; like the golden bodies of all Buddhas, they shall be fully endowed with all excellent marks.” Thus, we know with certainty that, while in the Saha world, such beings planted affinities with the Pure Land and thereby attained birth there.

Once born in that land, the roots of the evil realms are entirely severed; they become beings of the highest goodness, possessing excellent marks like those of the Buddha. How could they still retain their former forms as hell beings, hungry ghosts, or animals?

“Women born in that land are likewise the same” means that the Treatise states: “Women and persons with deficient faculties are not born there.” Therefore, this case is cited as analogous to the preceding one. It is also because women cultivated pure karma in former lives; once born in that land, they possess the marks of a great man and no longer retain the female form. It is therefore an error that present-day illustrations of the nine grades of rebirth still depict women.

Such images show their appearance while practicing mindfulness of the Buddha in the Saha world, not their appearance after rebirth in the Land of Ultimate Bliss. Alternatively, such figures may be drawn to represent their causal state and to make clear that all men and women who cultivate the practice can attain birth there. The wise should carefully discern this.

Commentary: In accord with principle, self-nature is originally without greed, anger, ignorance, and so forth; this is the meaning of there being no three evil realms. Self-nature is originally endowed with illusory Dharma gates; this is the meaning of transformational production.

Subcommentary: According to the Dharma gate of nonduality, greed, anger, and ignorance are themselves precepts, samadhi, and wisdom. Thus, the good realms and evil realms are alike illusory; and because illusion has no self-nature, it is simply the one mind. When the one mind does not arise, the myriad dharmas all cease.

The Wind and Trees Expound the Dharma

O Shariputra! In that Buddha-land, gentle breezes stir the rows of jeweled trees and jeweled nettings, causing wondrous sounds to arise. It is as though hundreds of thousands of musical instruments were playing at the same time. Those who hear these sounds naturally give rise to mindfulness of the Buddha, mindfulness of the Dharma, and mindfulness of the Sangha.

Commentary: The preceding passage spoke of rows of trees and spreading nets. This passage says that when the wind stirs those trees and nets, they produce these sounds. As with the birdsong described above, they teach and guide sentient beings, bringing benefits without end.

The wind is called a gentle breeze because it is supremely pleasant. The sounds are called wondrous because they are exquisitely beautiful. “Wondrous” conveys the meaning of harmonious and refined. “Hundreds of thousands of musical instruments” uses a smaller number to suggest a greater one, extolling the exceptional beauty of that music. Even the finest music in the human and heavenly realms cannot compare with it, for the music in that land also expounds the faculties, powers, factors of enlightenment, the Path, and every category of the aids to the Way. That this is not stated here is merely an abbreviation of the text.

Furthermore, the Longer Sutra says, “A gentle breeze blows and touches their bodies.” That this is not mentioned here is likewise an abbreviation of the text.

Subcommentary: A gentle breeze is a supremely pleasant wind. In this world there are cyclonic winds, which blow from all four directions and overturn lakes and uproot hills; their sound makes people shudder. When fierce winds blow, houses collapse and trees are uprooted, and their sound is terrifying. Even the Vairambha wind, when it blows, topples mountains, causes peaks to crumble, and destroys worlds; throughout the human cosmos, none can escape its sound.

Even winds now spoken of, such as the Bright Wind, the Pure Bright Wind, and so forth—the fifteen winds ⁽¹⁵⁾—though also called pleasant winds, merely shake the mountains and forests and cause the myriad things to grow. But the wind in that land seems to exist and yet seems not to exist. It is neither cold nor hot, but gentle and mild, beyond all comparison.

The Contemplation Sutra speaks of eight kinds of pure breeze ⁽¹⁶⁾. “Pure” here carries the meaning of “gentle.” Moreover, in that land the rows of trees and spreading nets are all made of the seven precious substances. When the gentle breeze causes them to strike against one another, they naturally produce wondrous sounds, as though hundreds of thousands of musical instruments were playing simultaneously.

The six yin pitches harmonize with the six yang pitches, and the eight classes of instrumental tones resound in rhythmic concord. Their harmony surpasses harmony, and their refinement is refinement at its utmost. The wind and trees of that land do not produce sounds through strings or bamboo pipes, so how could they possess the notes gong and shang?

Yet they can equal the magnificent resonance of hundreds of thousands of musical instruments. This is truly rare.

“Music in the human and heavenly realms cannot compare” is as stated in the Longer Sutra: “The hundreds of thousands of myriads of musical sounds enjoyed by an emperor in the human world cannot compare with a single exquisite sound in the Trayastrimsha Heaven. The hundreds of thousands of musical sounds in the Trayastrimsha Heaven cannot compare with a single exquisite sound in the Yama Heaven...” Proceeding successively through the heavenly realms in this way, none can compare with even one wondrous sound produced by the wind blowing through the groves in the Land of Ultimate Bliss. It truly transcends the human and heavenly realms.

The phrase “also expounds the aids to the Way” means that although the sutra speaks only of wondrous sounds, it actually includes the sounds of Dharma teaching. If they were not Dharma sounds, how could they cause people to recollect and be mindful of the Three Jewels?

Therefore, the Longer Sutra says, “A gentle breeze softly stirs and blows through the jeweled trees, which sometimes produce musical sounds and sometimes produce Dharma sounds.” This provides clear confirmation. Following the precedent established earlier, the later passage is likewise merely abbreviated.

“The wind touches their bodies” refers to the statement in the Longer Sutra: “Whenever any sentient being in that land encounters the wind blowing against the body, they experience peace, harmony, joy, and delight, just like a bhikshu who has attained the attainment of cessation ⁽¹⁷⁾. How blissful they are!” This too is a way of teaching the Dharma without verbal teaching.

Commentary: Furthermore, among the three kinds of treasures, these jeweled trees are the most excellent, because they can perform the work of a Buddha.

Subcommentary: The Treatise on the Great Perfection of Wisdom says, “There are three kinds of treasures: 1) Human treasures, such as the seven treasures of a wheel-turning king, because they can transform and distribute wealth as gifts. 2) Heavenly treasures, such as the treasures of the devas, because they accompany the devas and obey their commands. 3) Buddha treasures, such as fragrant rice and radiance, because they can travel throughout the ten directions to perform the work of Buddhas.” Here, the treasures consisting of the wind and trees can teach the Dharma. They are the most excellent of all treasures, because their qualities and capacities transcend the human and heavenly realms.

Commentary: Furthermore, the Buddha’s jeweled Bodhi tree can teach the Dharma. That this is not stated here is also an abbreviation of the text, following the precedent of the preceding passage, where the waters of the pools can all teach the Dharma. The Avatamsaka Sutra, the Prajnaparamita Sutras, and others also express this meaning.

Subcommentary: Concerning the Bodhi tree, the Longer Sutra says, “The tree at the Buddha’s seat of enlightenment is adorned with precious substances and covered above with jeweled nets. A gentle breeze softly stirs it, causing it to proclaim innumerable sounds of wondrous Dharma that resound throughout all Buddha-lands. Sentient beings who hear them attain profound acceptance of the Dharma, abide in the stage of non-retrogression, and ultimately accomplish unsurpassed bodhi.” This is not stated here, just as the preceding commentary explained that it is included in the passage on the rows of trees. That is to say, if even the rows of trees can teach the Dharma, how could the Buddha’s own tree fail to do so? Therefore, it is said that the text is abbreviated.

Furthermore, by analogy, although the preceding passage spoke only of jeweled pools, the commentary cited passages from two sutras stating that the flowing jeweled waters all produce sounds of wondrous Dharma. Extending the same analogy, the Longer Sutra says, “When sentient beings see the jeweled tree at that Buddha’s seat of enlightenment, their eyes are free from illness. Those who smell its fragrance are also free from ailments of the nose; those who eat its fruit are free from ailments of the tongue. When the radiance of that tree shines upon their bodies, they are also free from illness. When they contemplate that tree, their minds become pure, and they are no longer afflicted by the ailments of greed, anger, and vexation”...

It further says, “Those who see this tree immediately attain the three kinds of acceptance.” Thus we know that the tree’s form, fragrance, and flavor all expound the faculties, powers, factors of enlightenment, the Path, and teachings such as these. Sentient beings who encounter them all recollect and remain mindful of the Three Jewels.

Again extending the analogy: the golden sands of that land, its terraces and pathways, its towers and pavilions, and even its lotus blossoms, heavenly music, heavenly flowers, robes, eating utensils, and vessels—all things in that land likewise expound the faculties, powers, factors of enlightenment, the Path, and other teachings. When sentient beings hear these teachings, they all recollect and remain mindful of the Three Jewels.

“As in the Avatamsaka Sutra”: Fragrances, clouds, platforms, and nets all proclaim verses; the drum of the Trayastrimsha Heaven ⁽¹⁸⁾ expounds the immeasurable true teaching—the sublime and wondrous principle; and the Jeweled Grove at Leiyin Monastery ⁽¹⁹⁾ proclaims wondrous verses on the unborn—verses of liberation.

Furthermore, the Great Prajnaparamita Sutra says, “In the Pure Land, the forests, trees, and other things, both within and without, are constantly stirred by gentle breezes, producing wondrous sounds that proclaim that all dharmas are devoid of intrinsic nature,” and so forth. This expresses the same meaning.

Commentary: Those who understand skillfully know that even in this world, all sentient and insentient things are constantly teaching the Dharma—as when one hears an oriole singing or something striking against bamboo, and so forth. How much more must this be true in the Pure Land!

Subcommentary: “Those who understand skillfully” refers to those who do not cling to phenomena as external phenomena, but realize that phenomena are precisely mind. Then each and every thing, every single phenomenon, embodies the intent of the patriarchs. Here, only a few examples have been given.

“Hearing the oriole sing” refers to a master in ancient times who had doubts concerning a passage in the Lotus Sutra: “From the beginning, all dharmas have ever borne the mark of quiescence.” He investigated it for a very long time but had not yet awakened. One day, upon suddenly hearing an oriole sing, he attained great awakening, illuminating the mind and seeing the nature. He composed the following verse to express his awakening:

“From the beginning, all dharmas
Have ever borne the mark of quiescence.
When spring arrives, a hundred flowers are fragrant;
From a willow branch, an oriole sings its message.”

“Striking a bamboo stalk” refers to Master Xiangyan, who did not understand the question: “Before your parents gave birth to you, where was that?” Becoming frustrated, he went to cultivate on a mountain. One day, while hoeing the ground, he picked up a stone and threw it. It struck a bamboo stalk with a ringing sound, and at once he attained great awakening. He composed the following verse to express his awakening:

Thus, the cry of a magpie before the house, the soughing of pines across the fields, a mosquito, a fly, a blade of grass, or a leaf—there is nothing that does not expound the wondrous Dharma and inspire the mind of the Way. How much more so in the pure lands of the Buddhas!

Question: A sutra says: “Sometimes the Buddha teaches the Dharma, and sometimes the Buddha remains silent; neither may be separately discarded.” Why, then, is it said here only that the water, birds, trees, and forests continually teach the Dharma without cease? Would this not mean that there is movement but no stillness?

Answer: The Larger Sutra says: “Those who wish to hear it each hear it individually”—this is the Buddha teaching the Dharma. “Those who do not wish to hear it each do not hear it”—this is the Buddha remaining silent. Thus, quiescence and stillness or movement and function both accord with the mind; movement itself is stillness.

Commentary: In accordance with principle, the inherent nature contains the principle of mutual fusion with wisdom; this is the meaning of the wind blowing through the trees and producing the subtle sound of Dharma.

Subcommentary: Principle encompasses the myriad dharmas, while wisdom pervades the Dharma-realm like the wind. Principle joins with wisdom, and wisdom follows principle to reveal it clearly; yet the wind and trees know nothing of one another. Principle and wisdom are fundamentally not rooted in duality. The hundred thousand kinds of music arise neither because the wind moves nor because the trees move, but because the mind of the worthy one moves.

General Conclusion on the Two Adornments

Śāriputra, that Buddha-land has accomplished such adornments of merit and virtue.

Commentary: This concludes the preceding passage. The magically transformed birds and the wind stirring the trees constitute two kinds of adornment, both accomplished through the merit and virtue of the vows and practices cultivated by that Buddha at the causal stage.

Furthermore, there are the merit and virtue of “transformation,” the merit and virtue of the “Great Vehicle,” the merit and virtue equal to empty space, and the merit and virtue of the inherent nature. These four kinds are accomplished as stated in the Treatise. The former is the adornment of merit and virtue, and the latter is the adornment of merit and virtue; the two statements below do not correspond to the verses of the Treatise.

Subcommentary: “Accomplished through his vows” means that the Larger Sutra states: “Dharmākara vowed: ‘When I attain Buddhahood, those in my land, in accordance with their aspirations, shall naturally hear the Dharma whenever they wish to hear it.’” Therefore, the singing of birds and the movement of trees both become the subtle sound of Dharma.

“Accomplished through his practices” means that the Larger Sutra states: “After Dharmākara had made his vows, he cultivated various practices in accordance with those vows.” As he said: “I constantly benefit sentient beings with a gentle countenance and kindly speech.” Consequently, the fruition now attained is that the wind blowing through the forest and trees causes them all to proclaim the subtle sound of Dharma. He also said: “Toward the Buddha, Dharma, and Sangha, I possess deep faith, esteem, and reverence.” Consequently, the fruition now attained is that all sentient beings who hear the Dharma become mindful of the Three Jewels.

What is called the merit and virtue of “transformation”? As the verse says:

It is precisely so. What is called the merit and virtue of the “Great Vehicle”? As a verse in the Treatise says: “Men possessing the wholesome roots of the Great Vehicle, and those who do not utter words disparaging the Three Jewels, attain rebirth there. Women, those whose six faculties are incomplete, and those of the Two Vehicles do not attain rebirth there.” It is indeed so!

The word “and so forth” refers to the merit and virtue equal to empty space and the merit and virtue of the nature ⁽²⁰⁾ mentioned in the preceding and following passages. The two occurrences below of the sentence “such adornments of merit and virtue” do not correspond to the verses of the Treatise. This is because the verses here: 1. omit the two words “transformed into”; and 2. omit the two words “evil destinies.” Therefore, these points are explained separately and explicitly. If the sounds uttered by the birds were not manifestations into which that Buddha had “transformed,” how could those who heard them forget the marks of sensory objects and enter the principle of the one mind?

The phrase “evil destinies” is not stated because, among humans, there are not even any women, and among sages there are not even sages of the Lesser Vehicle; how much less could there be any evil destinies? Since this is already clearly understood from the preceding and following passages, it is not repeatedly mentioned.

Furthermore, the two kinds of merit and virtue pertaining to the direct retribution lie outside the sentence “such adornments,” and therefore are likewise not mentioned.

Commentary: In accordance with principle, the prajna of the inherent nature pervades the Dharma-realm; this is the meaning of the birds and trees teaching the Dharma.

Subcommentary: A commentary on the Śūraṅgama Sutra says: “If one can turn external things—if one can transform circumstances—one is identical with the Tathagata, for outside the mind there are no things; external phenomena are themselves mind. Provided that the mind is free from discrimination, it is precisely the right wisdom of prajna, whose essence pervades the Dharma-realm without obstruction.” Therefore, in the Western Land, the water, birds, trees, and forests all teach the Dharma. We do not now perceive birds and trees teaching the Dharma because our minds of “deluded thought and discrimination” have not yet ceased.

The Awakening of Faith Treatise says: “Once free from the marks of deluded thought, the mind becomes equal to empty space.” Therefore, throughout all empty space, the Dharma is being taught everywhere.

Direct Retribution (divided into two sections)

1. The Lord of Transformation: the Buddha, Lord of Transformation

2. The Companions of Transformation: the companions of transformation

The Lord of Transformation (divided into two sections)

1. Inquiry into the Name: asking the Buddha’s name

2. Revelation of His Virtues: elucidating the Buddha’s virtues

Inquiry into the Name

Śāriputra, what do you think? Why is that Buddha called Amitābha?

Commentary: The preceding passage explained the extraordinary excellence of the circumstantial retribution. Since the circumstantial arises from the direct, the direct retribution is discussed next. The phrase “What do you think?” asks whether Śāriputra understands. That is, although he already knows that this Buddha is called Amitābha, he does not yet understand the meaning of that name. Because that Buddha is the lord of the direct retribution throughout this sutra, the question must be asked.

Subcommentary: “The lord of the direct retribution”: There are circumstantial and direct retributions, and the Buddha occupies the position of the direct retribution. Within the direct retribution there are lord and companions, and the Buddha is the lord of that land. The meaning must be inquired into because Amitābha is a name encompassing myriad virtues, profound and vast in meaning. It must be disclosed and explained so that people may understand it clearly and give rise to a mind of aspiration and reverence.

Commentary: In accordance with principle, the right contemplation of the inherent nature is the meaning of “What do you think?”

Subcommentary: The faculty of deliberation is called the mind. Ordinary people activate mind-consciousness, and in thought after thought they deliberate upon external objects; this is wrong contemplation. Turn mind-consciousness back, question yourself, and investigate. Reflect again and again, tracing it to its very source and fathoming it to its ultimate depth, until reaching the place where there is nothing further that can be conceived. Then the entire body is “Life,” and the entire mind is “Light”; how could there be any distinction between that Buddha and this Buddha?

Revelation of His Virtues (divided into two sections)

1. The Name Contains Many Meanings

2. His Attainment of the Way Occurred in the Distant Past

The Name Contains Many Meanings (divided into two sections)

1. Immeasurable Light

2. Immeasurable Lifespan

Immeasurable Light

O Shariputra! The radiance of that Buddha is immeasurable. It illuminates the lands of the ten directions, and nothing can obstruct it; therefore, he is named Amitabha.

Commentary: The word “immeasurable” has already been explained in the preceding passage. Yet because the meaning of the name “Immeasurable” has not been fully understood, this passage states that both his radiance and his lifespan are immeasurable.

Radiance has two meanings: 1. the radiance of wisdom; 2. the radiance of the body. It also has two further meanings: 1. constant radiance; 2. emitted radiance.

Moreover, the causes of this radiance also have two meanings: 1. it is produced by the myriad virtues; 2. it is produced by his fundamental vows.

Subcommentary: First, the two words “radiant light” are explained. The radiance of wisdom and the radiance of the body are as follows: Vairocana is translated as “Radiant Light Universally Illuminating.” His body of self-enjoyment illuminates the realm of the true Dharma-dhatu; this is called the radiance of wisdom. His body of enjoyment for others universally illuminates the great assembly; this is called the radiance of the body.

Furthermore, the Nirvana Sutra says: “The body of Bodhisattva Lapis Lazuli Radiance emitted radiant light; Manjushri said, ‘This radiant light is called wisdom.’” Thus, phenomena and principle perfectly interpenetrate, and body and wisdom are nondual.

“Constant radiance and emitted radiance” means that his radiance is constantly manifest: without being deliberately emitted, there is no time when it is not being emitted—as in the halo extending one fathom around him, and so forth. This is how it should be understood.

Emitted radiance may issue from between the eyebrows, from the crown of the head, the mouth, the teeth, the navel, the feet, or other such places. This is how it should be understood. In this passage, the principal meaning of “radiance” is constant radiance, yet it also encompasses emitted radiance, as well as the radiance of the body and the radiance of wisdom. As the Longer Sutra says: “At that time, Amitabha Buddha emitted immeasurable radiant light from his countenance.”

The sutra also says: “I, Shakyamuni, with the radiance of wisdom, extensively illuminate an incalculable number of worlds.” “Produced by the myriad virtues” means that the Worthy Leader chapter of the Avatamsaka Sutra distinguishes forty-four kinds of radiant light. Each kind of radiance has its own cause: some arise from taking refuge in the Three Jewels; some from making the Four Great Vows; some from cultivating the Three Trainings; and some from practicing the six paramitas. These are the causal practices through which the myriad virtues are perfected. In every case, the text concludes: “Therefore, one attains this radiant light.”

Furthermore, in the Prajnaparamita Sutra, Shakyamuni Buddha taught: “Because I cling to nothing among any of the dharmas, I attained the constant halo extending one fathom around me.” Thus, it should be understood that the brilliant radiance of Amitabha Buddha was not produced through the cultivation of merely one virtue.

“Produced by his fundamental vows” means that in the Longer Sutra, Dharmakara vowed: “When I attain Buddhahood, may radiant light shine from the crown of my head, surpassing the sun and moon by hundreds of thousands of millions of kotis of times.”

He further vowed: “When I attain Buddhahood, may my radiant light illuminate an incalculable number of worlds, so that every dark place becomes bright. When devas and human beings, and even flying, crawling, and wriggling creatures, see my radiance, may there be none who fail to awaken a compassionate mind, perform wholesome deeds, and aspire to be born in my land.”

Moreover, in the verse preceding these vows, he said: “May I cause immeasurable lands all to be brilliantly illuminated by radiant light.” Therefore, now that he has attained Buddhahood, everything has been realized according to his vows.

Commentary: “Immeasurable” means that the extent of its illumination is exceedingly vast. “The ten directions” means that, unlike other sutras, this radiance does not illuminate only one direction. “Unobstructed” means that, unlike sunlight, it has no place where it is blocked.

Subcommentary: “Unlike other sutras” means, for example, that when the Lotus Sutra speaks of illuminating the east, it does not mention the other directions. It also says only that eighteen thousand lands were illuminated, without stating that all lands were included. Thus, its meaning still indicates a defined range.

This sutra, however, speaks of all lands in the four intermediate directions, above, and below; there is no land that is not illuminated. “Unlike sunlight” means that although the sun possesses light, it is obscured when the asura deity covers it. It is obstructed between the Iron Ring Mountains and beneath an overturned bowl. Moreover, when Jambudvipa in the south is bright, Uttarakuru in the north is left in darkness; when Godaniya in the west is bright, Purvavideha in the east is left in darkness. This radiance, however, penetrates mountains and passes through walls; it reaches into darkness and obscurity. Nothing can cover it and cause it to become hidden, and nothing can obstruct it and cause it to cease.

As the Longer Sutra says: “The radiance of that Buddha shines exceedingly far, and the radiance of other Buddhas cannot equal it. The Buddhas of the ten directions emit illuminating radiance from the crowns of their heads. Some Buddhas illuminate one mile; some illuminate two miles; and so on, progressively farther. Some Buddhas illuminate two million miles; and so on, progressively farther. Some illuminate one world; some illuminate two worlds; and so on, progressively farther. Some illuminate two million worlds.

“Only the radiance of Amitabha Buddha illuminates ten million worlds without end. Therefore, he is named the Buddha of Immeasurable Light, the Buddha of Boundless Light ⁽²¹⁾, the Buddha of Unobstructed Light... and even the Buddha Whose Light Surpasses the Sun and Moon.” These all express the meaning of immeasurable radiant light.

The Contemplation Sutra says: “That Buddha’s halo is as vast as a hundred kotis of trichiliocosms.” It further says: “That Buddha possesses eighty-four thousand marks; each mark has eighty-four thousand secondary characteristics. Each secondary characteristic has eighty-four thousand rays of light, which universally illuminate the ten directions. All sentient beings who are mindful of the Buddha are received without a single one being abandoned.”

The Longer Sutra also says: “As soon as Ananda bowed his head and touched the ground while recollecting the Buddha’s name, and before he had risen from his bow, the Buddha emitted a great brilliant radiance that universally illuminated the ten directions, above and below.” These all express the meaning of immeasurable radiant light.

Someone may raise this question: Everyone in the world knows that sunlight is sometimes obscured. But what evidence is there that the Buddha’s radiance cannot be obscured? The answer is this: The elderly maidservant of the elder Sudatta did not wish to see the Buddha and hid inside a closed room. The Buddha’s radiance shone into it, making the walls transparent on all four sides, inside and out. Whichever direction she turned, she saw the Buddha’s body appearing before her.... This is evidence for the meaning that the Buddha’s radiance cannot be obscured. Therefore, it is called the Light Surpassing the Sun and Moon.

Immeasurable Lifespan

Furthermore, O Shariputra! The lifespan of that Buddha, as well as that of the people in his land, extends for immeasurable and boundless asamkhya kalpas; therefore, he is called Amitabha Buddha.

Commentary: Immeasurable radiance is one among the many meanings of “immeasurable.” This passage states that his lifespan is also immeasurable. A Buddha’s lifespan is of three kinds: the lifespan of the Dharma-body, the lifespan of the reward body, and the lifespan of the response body. These are clearly explained in the commentaries on the Lotus Sutra and the Contemplation Sutra.

Nevertheless, the immeasurability of the Buddha’s lifespan accords with what is perceived according to the capacities of sentient beings. The term “immeasurable” here may also refer to one of the numerical immeasurables among the many great numbers.

Subcommentary: “Lifespan” refers to the duration of life, which may be short or long. We now live in the period of a decreasing kalpa, when the human lifespan is only one hundred years ⁽²²⁾. Even during the period of an increasing kalpa, it reaches only about eighty thousand years ⁽²³⁾. Even the lifespan of a wheel-turning monarch, Shakra, Lord of the Devas ⁽²⁴⁾, or a Buddha dwelling in the world has a limit. Only the lifespan of Amitabha Buddha is exceedingly long and far-reaching, transcending ordinary reckoning. Therefore, he is called “Immeasurable Life.”

“The three lifespans” are explained in the commentary on the Lifespan chapter of the Lotus Sutra: The word “lifespan” means longevity. It also carries the meaning of “receiving.” The Dharma-body is the principle of true thusness; because it encounters no obstruction among any dharmas, it is said to receive them. In the reward body, the objective realm and wisdom correspond with one another, and therefore it is said to receive. The response body undergoes its karmic recompense for the duration of one lifetime, continuing without interruption for one hundred years; therefore, it too is said to receive.

The Dharma-body takes the principle of true suchness as its lifespan; the Reward-body takes wisdom as its lifespan; and the Response-body takes causes and conditions as its lifespan.

The commentary on the Contemplation Sutra says: “The Buddha manifests the same characteristics of arising and ceasing, having a beginning and an end; this is the measure of the lifespan of the Response-body. Once realization of the fruit has been attained, it is attained forever: having a beginning but no end; this is the measure of the lifespan of the Reward-body. Neither lifespan nor non-lifespan, without beginning or end: this is the measure of the lifespan of the Dharma-body.”

It further says: “The lifespan of that Buddha actually has a limit, yet the calculations and mathematics of humans and devas cannot reckon it”; thus it is measurable yet immeasurable.

Master Yuexi explained: “Although this sutra speaks of ‘Immeasurable,’ it refers precisely to the body endowed with the thirty-two marks commonly seen by sentient beings, not the lofty and magnificent supreme Response-body described in the Sutra of the Sixteen Contemplations.” This also agrees with the preceding passage.

Now, the phrase “seen according to each being’s capacity” means that the Buddha-body spoken of in this sutra is not fixed, as was clearly explained in the preceding discussion of its meaning. Moreover, the sutra merely says that Amitabha Buddha presently abides before us; it never specifies which kind of body he manifests. How, then, could Master Yuexi determine that it is the body endowed with the thirty-two marks? Certainly, beings of inferior capacities themselves see the Inferior Response-body; it is not that this sutra exclusively designates the Inferior Response-body as being manifested for beings of inferior capacities.

In the Larger Sutra, Dharmakara made this vow: “When I attain Buddhahood, even if all sentient beings throughout the ten directions were pratyekabuddhas and shravakas, accomplished meditators single-mindedly wishing to calculate the length of my lifespan, they would still be unable to know it even after reckoning for thousands of kotis of kalpas.” Is this not the immeasurability of the body ordinarily seen? Therefore, although Shakyamuni Buddha had already entered nirvana between the twin sala trees, some still saw the Vulture Peak assembly as not yet dispersed.

Although the body of Vairocana Buddha is a thousand zhang tall, some see him as a golden body only one zhang and six chi tall. The Buddha’s essence is inherently unchanging; it is merely seen differently according to beings’ capacities. Why, then, could the lifespan of that Buddha not be said to be immeasurably beyond all calculation?

Commentary: The phrase “and his people” employs an artful inversion of words. They are called “people” because the Buddha is likened to the ruler of a nation. “Asamkhya” is translated into Chinese as “innumerable”; twice the number called “innumerable” is termed “immeasurable and boundless.” There are two reasons for the length of the people’s lifespans: 1. They are sustained by the power of the Buddha’s fundamental vows. 2. They are sustained by the power of the merit they themselves have cultivated.

Subcommentary: “Inversion of words” means that, in regular word order, it should read: “The lifespans of the Buddha and his people are immeasurable.” Likewise, “paramita” is rendered as “the other shore reached,” though “reaching the other shore” would be more natural. One should comprehend the meaning and not cling to the words so as to impair the meaning. As for the phrase “the Buddha is like the ruler of a nation”: Although that land has none of the social conventions governing monarch and subject or father and son, the Buddha is the Dharma King ⁽²⁵⁾, bearing a meaning analogous to that of a sovereign.

Those born in that land rely upon the Buddha and learn from the Buddha; hence they are called his people. This is unlike our realm, with its maps, household registers, and administrative systems in which the names of the populace are recorded.

The number samkhya ⁽²⁶⁾ is also the first among the ten great numbers ⁽²⁷⁾. Beginning with one hundred lakshas ⁽²⁸⁾, numbers are repeatedly multiplied and accumulated until the number asamkhya is reached. Furthermore, samkhya is one immeasurable number ⁽²⁹⁾, and an immeasurable multiplied by an immeasurable is one boundless number. Here these terms are combined, with two possible meanings: 1. It precisely indicates their number: when reckoned in asamkhyas, there are immeasurable and boundless asamkhyas. 2. It extols their number as exceedingly vast, without boundary, measure, or end—thus, asamkhya.

“The Buddha’s power” refers to Dharmakara’s vow in the Larger Sutra: “When I attain Buddhahood, the lifespans of the people in my land shall all extend for incalculable kalpas; no one shall be able to reckon their number.” Thus, it is through the power of the Buddha’s vows that they possess such lifespans.

“One’s own power” means single-mindedly reciting the Buddha’s name. Because the mind becomes pure, one is born by transformation within a lotus flower. That body is pure and light, unlike this obstructive physical body, which undergoes aging, sickness, and death. Thus, it is through the power of one’s own diligence that one possesses such a lifespan.

Commentary: Question: Could this “immeasurable” itself also mean immeasurable beyond all immeasurability? What scriptural evidence is there for this?

Answer: It follows the precedent established in the Avatamsaka Sutra.

Subcommentary: The passage above quoted the commentary on the Contemplation Sutra as saying: “This ‘immeasurable’ proceeds from the measurable to the immeasurable.” Yet it may also be said to mean immeasurable beyond all immeasurability, because this passage closely resembles the Avatamsaka Sutra. In that sutra, the chapter on the transference of merit speaks of “immeasurable asamkhyas.”

The explanation says: This is not one among the calculable numbers; it is simply an expression conveying the meaning of innumerability. If it were definitely a number, it would remain confined within limits and measure.

This sutra likewise says “immeasurable, boundless asamkhyas.” The wording and intent of the two sutras closely resemble each other. Therefore, the lifespan of that Buddha may also be said to be immeasurable beyond all finite measure.

Question: The Lifespan Chapter of the Avatamsaka Sutra says that one kalpa in the Saha world is equivalent to one day and night in the Land of Ultimate Bliss. One kalpa in the Land of Ultimate Bliss is equivalent to one day and night in the world called Kashaya Banner. Thus, in successive progression, kalpas and days are compared with each other through a million asamkhyas of worlds, culminating in the world called Victorious Lotus. Consequently, the days and kalpas of the Land of Ultimate Bliss exceed only those of the Saha world and fall far short of those in the worlds that follow. How, then, could they still be immeasurable beyond all finite measure?

Answer: The subcommentary on that sutra explains: “When the three bodies interpenetrate, the three lifespans are unobstructed. Thus, what is long can encompass what is short, and what is short can extend into what is long. When there is neither long nor short, long and short are equal. Each intermingles with all the others in perfect completeness, beyond the reach of words and thought.” From this, the meaning is self-evident and requires no laborious debate.

Commentary: Furthermore, the references to lifespan and light are merely summaries, using a few attributes to encompass many. The titles of the two sutras mention only “Immeasurable Life,” an even more concise summary, because the essence encompasses its functions. If fully expressed, both the dependent and primary recompenses would all be immeasurable.

Subcommentary: “Summary” means that the Buddha is endowed with myriad virtues. Here, only lifespan and light are mentioned. As the Avatamsaka Sutra says of the Eighth Bhumi: immeasurable bodily characteristics, immeasurable wisdom, immeasurable skillful means, immeasurable light, immeasurable purity, immeasurable sounds, and so forth. Thus, we know that mentioning these two attributes uses the few to encompass the many.

“The essence encompasses its functions” means that someone might object: Since both light and lifespan are mentioned, why do the titles of both the Larger Sutra and the Contemplation Sutra speak only of “Immeasurable Life” and not “Immeasurable Light”? How is this to be understood?

It is because the one mind of true suchness neither departs nor arrives and pervades both past and present. Its lifespan is immeasurable, and its light is likewise immeasurable. When the substance is gold, its radiance is also golden, for the two are inseparable.

The Treatise on the Awakening of Faith says: “The mind’s nature does not give rise to delusion; it is therefore great wisdom and great light, pervading the Dharma-realm.” “Not giving rise” refers to lifespan; wisdom refers to light. When lifespan is mentioned, light is contained within it; hence, one attribute encompasses them all.

“The dependent and primary recompenses are immeasurable” means that the single body of the Buddha possesses innumerable virtues; as stated later in the text, there are innumerable shravakas and bodhisattvas; and as stated earlier, the railings, nets, rows of trees, and so forth—all these various adornments are likewise immeasurable.

Commentary: In accord with ultimate principle, the self-nature’s constant illumination is the meaning of light; the self-nature’s constant quiescence is the meaning of lifespan; and the nonduality of the self-nature’s quiescence and illumination is the meaning of Amitabha.

Commentary: The nature of wisdom is luminous and utterly unobstructed. “Light” is without boundary; the quiescent nature, eternally abiding—how could its “Life” be reckoned? Eternally abiding yet utterly unobstructed, it is therefore Life that is Light.

Utterly unobstructed yet also eternally abiding, it is therefore Light that is Life. Thus, although Amitabha Buddha is more than one hundred thousand kotis of lands away, in truth he still sits majestically in the full-lotus posture, unmoving, within the minds of sentient beings here in this Saha world. Why, then, do they wear the cangue of the Dharma of eternal life yet vainly suffer a short-lived existence, and bear the radiance of the sun yet turn it into a curtain of darkness?

The mind is originally Buddha, yet they themselves obscure their own minds; Buddha is originally mind, yet they themselves are deluded about their own Buddha.

The Attainment of the Way in the Distant Past

O Sariputra! Since Amitabha Buddha attained Buddhahood, approximately ten kalpas have passed.

Commentary: We have already understood the meaning of that Buddha’s name, but do not yet know how many kalpas have passed since he attained Buddhahood.

The full form of the word “kalpa” is kalpa, translated into Chinese as “a division of time.” Regarding the “ten kalpas,” some texts say “ten great kalpas,” while others say “ten small kalpas.” Since this sutra speaks of an immensely distant time, these must surely be ten great kalpas. Moreover, the ten great kalpas are themselves spoken of provisionally, in response to capacities and circumstances at a particular time. Examined ultimately, the time since he attained Buddhahood is also immeasurable, as stated in the Lotus Sutra.

Subcommentary: One great kalpa consists of four intermediate kalpas: the kalpa of formation, the kalpa of abiding, the kalpa of dissolution, and the kalpa of emptiness. Each intermediate kalpa comprises twenty small kalpas; only the full eighty kalpas constitute one great kalpa ⁽³⁰⁾. Thus, ten great kalpas are eight hundred small kalpas.

The sutra means to show that he attained Buddhahood in the distant past. If it meant small kalpas, their duration would not appear sufficiently remote. Here we follow the Tang-dynasty translation, which says ten great kalpas.

The phrase “also reaches the immeasurable” is like the passage in the Lotus Sutra in which the assembly doubted: The World-Honored One, Sakyamuni, attained Buddhahood not long ago, so how could those bodhisattvas who had cultivated for many kalpas have been taught and transformed by him?

The Buddha said, “In truth, immeasurable and boundless kalpas have passed since I attained Buddhahood.” How, then, could the time since Amitabha Buddha attained Buddhahood be measured?

Commentary: If we examine Amitabha Buddha’s causal practices before attaining Buddhahood, we find not only the single causal life in which he was Dharmakara, but many other causal lives as described in the sutras.

Subcommentary: His “causal life as Dharmakara” is described in the Larger Sutra: “Before Dipamkara Buddha, the fifty-third Buddha was named Lokesvararaja. At that time, Dharmakara was a king. He renounced his throne, went forth into homelessness, and made forty-eight vows.” The present Amitabha Buddha is the Buddha whom Dharmakara became through cultivation.

“There were many other causal lives” means:

1.- The Lotus Sutra says: During the time of the Tathagata Mahabhijñajñanabhibhu, sixteen princes renounced household life, purely cultivated the brahmacarya, and sought unsurpassed bodhi. After Mahabhijñajñanabhibhu Buddha entered nirvana, the sixteen always delighted in expounding the Sutra of the Lotus Flower of the Wondrous Dharma; afterward, they all attained Buddhahood. The ninth prince attained Buddhahood in the West. That prince of former times is now Amitabha Buddha.

2.- The Karunapundarika Sutra says: Immeasurable kalpas ago, there was a wheel-turning king named Aranemin who made offerings to the Tathagata Ratnagarbha. At that time, the king made this vow: “When I attain Buddhahood, may my land possess manifold purity and adornments.” Ratnagarbha Buddha bestowed a prediction upon him that, after kalpas as numerous as the sands of the Ganges, he would become a Buddha in a western world, and that his land would be named Peace and Bliss. That king of former times is now Amitabha Buddha.

3.- The Mahayana Vaipulya Dharani Sutra says: “During the time of the Tathagata Vimalajvalakirtirajodgata, there was a bhiksu named Pure Life who had memorized fourteen hundred million collections of sutras. In accordance with the inclinations and aspirations of sentient beings, he extensively expounded the Dharma for them. That bhiksu of former times is now Amitabha Buddha.”

4.- The Sutra of the Auspicious Kalpa says: “During the time of the Tathagata Meghadundubhisvararaja, there was a prince named Pure Merit and the Voice of the Assembly who made offerings to that Buddha. That prince of former times is now Amitabha Buddha.”

5.- The same sutra also says: “During the time of the Buddha Golden Dragon’s Resolute Light, there was a Dharma master named Immeasurable Practice of the Voice of the Jewel who vigorously propagated and taught the sutras and Dharma. That Dharma master of former times is now Amitabha Buddha.”

6.- Fascicle Nine of the Sutra on the Samadhi of Contemplating the Buddha says: During the time of Sunyata King Buddha, there were four bhiksus whose minds were obscured by afflictions. Suddenly, they heard a voice in the sky instructing them to contemplate the Buddha, and they immediately attained the Buddha-Remembrance Samadhi. The third bhiksu of former times is now Amitabha Buddha.

7.- The Sutra of the Dharma Gate of the Immeasurable Seal of the Illusory Samadhi says: “During the time of the Tathagata Lion’s Play Golden Light, there was a king named Victorious Majesty who revered and made offerings to that Buddha and cultivated meditative concentration. That king of former times is now Amitabha Buddha.”

8.- The Sutra of the Bodhisattva Born in a Single Direction says: “In a former life, Amitabha Buddha was a crown prince. Upon hearing this subtle and wondrous Dharma gate, he faithfully upheld it with diligence. For seven thousand years, his back never touched his sleeping mat; he gave no thought to sensual desire or material treasures, did not concern himself with the affairs of others, always remained alone, and his resolve never wavered. He also taught and transformed eight hundred billion nayutas of people, enabling them to realize non-retrogression. That crown prince of former times is now Amitabha Buddha.”

The above is only a brief account of several events. If his many kalpas and many causal lives were fully described, they too would be immeasurable.

Commentary: In accordance with ultimate principle, the self-nature has been Buddha from the beginning; this is the meaning of the ten kalpas.

Subcommentary: The Avatamsaka Sutra says, “Ten great kalpas express an inexhaustible number.” Thus, when it is now said that our self-nature attained Buddhahood in the distant past, was this merely before the Buddha Bhismagarjitasvararaja? It was beyond that and yet further beyond—kalpas as numerous as motes of dust and grains of sand, followed by still more kalpas as numerous as motes of dust and grains of sand! If one rigidly clings to the ten kalpas, how can one avoid what an ancient master said: “You are still a descendant of old Master Wang” ⁽³¹⁾.

The Companions of the Teaching (divided into two parts)

1.- Those present (native inhabitants)

2.- Those reborn there (new arrivals)

Those Present (divided into three parts)

1.- Sravakas: (the noble sravakas)

2.- Bodhisattvas: (the noble bodhisattvas)

3.- General conclusion: (the concluding summary)

Sravakas

Moreover, O Sariputra! That Buddha has disciples who have realized the fruit of sravakahood; all are arhats, immeasurable and boundless in number, beyond what calculation can ascertain.

Commentary: A teacher necessarily has companions. First the sravakas are discussed, and next the bodhisattvas; all are companions occupying the ranks of noble sages.

This passage first discusses the sravaka disciples. Sravakas are those who hear the Buddha teach the Dharma of the Four Noble Truths and thereby realize the fruit. “Arhats” distinguishes them from those who have attained the preceding three fruits. Pratyekabuddhas are not mentioned here because they are included among the sravakas. “Beyond calculation” means that their number is exceedingly great.

Subcommentary: “Hearing the Dharma of the Four Noble Truths” means that, for the five men including Kaundinya, the World-Honored One turned the Dharma wheel of suffering, its origin, its cessation, and the path. In the first turning, he revealed the Four Noble Truths; in the second, he exhorted them to cultivate; and in the third, they realized the fruit. Their outflows and afflictions were exhausted, and they attained arhatship. Because they were awakened through hearing the voice of the Buddha teaching, this is called the fruit of sravakahood. The designation “sravaka” applies generally to those who have attained any of the first three fruits as well; here, however, it refers to the fourth fruit, arhatship.

“Pratyekabuddhas are included” means that pratyekabuddhas contemplate and cultivate the Dharma of the twelve links of dependent origination and thereby awaken to the self-nature. Although there are twelve links of dependent origination, in summary they do not fall outside the Dharma of the Four Noble Truths. Although these practitioners possess the aspiration to benefit sentient beings, it has not yet become extensive; therefore, they are included among the sravakas.

“Calculation and enumeration” refers to the methods of calculation and enumeration in the world. Their highest form is found in the Nine Chapters of arithmetic. As for the Buddha’s methods of calculation and enumeration, such as the numerical categories in the Asamkhya Chapter of the Avatamsaka Sutra, they cannot be mastered and calculated by the mental powers of ordinary people. Here, “methods of calculation and enumeration” generally includes both worldly and supramundane methods. Because the number of shravaka disciples in that land is immeasurably vast and transcends all methods of calculation, even Luo Hong in the time of Emperor Wu of the Han dynasty and Chan Master Yixing in the time of Emperor Xuanzong of the Tang dynasty could not exercise their skill and calculate it.

The passage above speaks of “immeasurable” and “boundless,” which are the second and third among the ten great numbers; thus, they are still numbers subject to calculation. Yet this passage says, “It cannot be known by methods of calculation and enumeration.” Therefore, we know that “immeasurable” is simply an expression praising their exceedingly great number and should not be grasped as an ordinary numerical quantity.

As the Larger Sutra says: “Even if bhikshus numbering a hundred thousand nayutas of kotis filled the world, and all possessed spiritual powers like Maudgalyayana, and they wished together to calculate and enumerate the shravakas in the first assembly of that Buddha, exhausting all their spiritual powers in the calculation, they would not know even one part in a hundred, nor even one upanishad part ⁽³³⁾.”

It further says: “The Buddha said to Ananda: ‘Suppose someone plucked all the hairs from his body and ground them into particles of dust. He then used those particles to take drops of water from the ocean. Which would be greater: the water held by those particles of dust, or the water in the ocean?’

“Ananda replied: ‘World-Honored One! The water held by those particles of dust would not fill even half a cupped hand, whereas the water in the ocean is immeasurable.’ The Buddha said: ‘Ananda! The number of shravaka disciples in that Buddha-land that can be known is like the water held by those particles of dust; the number that cannot be completely calculated is like the water in the ocean.’”

Commentary: The Treatise says, “Those of the Two Vehicles are not born there.” Yet this sutra says there are shravakas because they formerly practiced the teachings of that vehicle. Before long, they too will realize the Mahayana, and ultimately the Lesser Vehicle will no longer remain, as explained in the commentary on the Contemplation Sutra. If understood in terms of the Buddha’s transformations, then the presence of the Lesser Vehicle also poses no difficulty.

Subcommentary: “Ultimately the Lesser Vehicle will no longer remain” means that the commentary on the Contemplation Sutra says: “Those who have habitually practiced the Lesser Vehicle are originally unable to attain rebirth there. Yet because they give rise to the Mahayana mind at the time of death, they too attain rebirth. Because of their habitual practice of the Lesser Vehicle, as soon as they hear the Buddha teach such dharmas as suffering, emptiness, and impermanence, they follow their former habitual tendencies and immediately realize the fruits of the Lesser Vehicle.

Nevertheless, their aspiration toward the Mahayana has already been established. How much more so when they are able to draw near to the Buddha and will soon realize the Mahayana—how could they continue to be shravakas?”

Thus, when the sutra says there are shravakas in that land, it is because they exist there temporarily. When the Treatise says, “Those of the Two Vehicles are not born there,” it is because that land definitively has no Lesser Vehicle. “The Lesser Vehicle also poses no difficulty” means that the Pure Land even accommodates various kinds of birds; could shravakas be inferior to birds? Since the birds are manifested through transformation, why must the shravakas alone actually exist? Even if that land still had shravakas, it would pose no difficulty.

Bodhisattvas

The assemblies of bodhisattvas are likewise as numerous.

Commentary: Following the passage above, not only are the assemblies of Lesser Vehicle shravakas born there, but there is no class of Mahayana bodhisattvas that is not born there.

“Likewise as numerous” means that the assemblies of bodhisattvas in that land are also immeasurable and boundless, beyond complete enumeration. Moreover, those bodhisattvas possess immeasurable and boundless virtues, as stated in the Larger Sutra.

Subcommentary: “Bodhisattvas” means those from the stage of initial aspiration—that is, those who have newly brought forth the resolve to practice the bodhisattva path—up to the stage at the culmination of the bhumis—that is, all bodhisattvas throughout the Ten Bhumis. This was already explained clearly in the preceding section on the initiation of the teaching and is also cited below in the passage concerning those bound to one more birth.

It says that the bodhisattvas are immeasurably numerous; how could their number be fully counted? “Virtues” refers to the Larger Sutra, in which the Buddha praises the many kinds of virtues possessed by the bodhisattvas of that land, presenting twenty-three analogies: 1. The bodhisattvas’ nature is firm and immovable like Mount Sumeru. 2.

Their wisdom is luminous like the light of the sun and moon. 3. Their nature is vast like the ocean, because it can produce the precious treasures of virtue. 4. Their nature is radiant like fire, because it burns the firewood of afflictions. 5.

Their patience is like the earth, because it is impartial toward all sentient beings. 6. Their purity is like clear water, because it washes away all defilements. This continues through the twenty-third analogy: they are like Maitreya in contemplating all things with a single thought, because they are impartial throughout the entire Dharma-realm.

Finally, the passage concludes: “I have now spoken to you only of the essentials. If I were to explain them extensively, I could not finish even in an entire kalpa!” Thus, we know that the number of bodhisattvas is immeasurable and boundless, and that the bodhisattvas’ virtues are likewise immeasurable and boundless.

Commentary: As the Avatamsaka Sutra says, the dwelling place of the Tathagata is where assemblies of pure beings abide. This has precisely the same meaning as the present passage.

Subcommentary: Fascicle Twenty-Five of the Avatamsaka Sutra says: “The adornments of all Buddha-lands and the dwelling places of the Tathagatas are inconceivable. Pure assemblies who have affinities from cultivating together in former lives abide therein. In future lives, they will attain perfect enlightenment.”

The dwelling place of the Tathagata is the Land of Ultimate Bliss of Amitabha Buddha. Those pure assemblies are the bodhisattvas. Their attaining Buddhahood in future lives is what is stated below in the passage concerning those bound to one more birth.

Commentary: In accordance with principle, the intrinsic nature is both empty and provisionally existent; this is the meaning of that Buddha’s having shravakas and bodhisattvas.

Subcommentary: As empty in nature, the principle of the One True Realm remains still and unmoving—suchness is unchanging. As provisionally existent in nature, its myriad functions are as numerous as the sands of the Ganges—the unchanging accords with conditions. In its stillness, it is profound and without boundary. In its Ganges-sands-like functions, it is vast and inexhaustible. How could it ever be numerically calculated or measured by comparison? Thus, sages and worthies of the Three Vehicles all serve the same Buddha, and the two truths, ultimate and conventional, both arise from the one mind. When the one mind is perfectly clear, both merit and wisdom are complete.

General Conclusion

Shariputra! That Buddha-land has accomplished such adornments of virtue.

Commentary: This concludes the preceding passage. The shravakas and bodhisattvas constitute the adornment of disciples. All arise from the virtues of the vows and practices cultivated by that Buddha as causes in former lives; therefore, they have now borne fruit and been accomplished in this way. The Treatise says, “The Tathagata is an assembly of pure flowers, from which the flower of perfect enlightenment is born.” This is indeed so.

Subcommentary: “Vows” refers to the vow made by Dharmakara in the Larger Sutra: “When I attain Buddhahood, may the spiritual powers, wisdom, eloquence, excellent marks, and majestic powers of the bodhisattvas in my land all be like those of a Buddha.” Now that he has attained Buddhahood, his vow has been fulfilled.

“Practices” refers to the Larger Sutra, in which Dharmakara vowed to teach sentient beings to cultivate the six paramitas, to extensively carry out the work of teaching, and to lead immeasurable sentient beings to bring forth the bodhi mind. Because those practices have now been accomplished, there is such an adornment of disciples.

“Assembly of pure flowers” is as stated in the Vimalakirti Sutra, which describes seven kinds of pure flowers: 1. Purity of precepts, because the three kinds of karma are completely purified. 2. Purity of mind, because the afflictions, fetters, and outflows have been purified. 3.

Purity of view, because one clearly sees the true nature of all dharmas and no longer gives rise to deluded conceptions. 4. Purity through transcending doubt, because when understanding and insight are profound, doubts and delusions immediately cease. 5. Purity of discerning the path, because one practices what accords with the path and abandons what does not accord with the path. 6.

Purity of the knowledge and vision of practice and cessation, because one thoroughly comprehends both what is to be practiced and what is to be eliminated. 7. Purity of nirvana, because one has realized the fruit beyond further training—the state of an arhat.

Master Haedong said: “These seven are found in the verses of the Treatise concerning the shravaka vehicle. Here, however, they may also be understood as including the bodhisattvas, just as the thirty-seven factors of enlightenment apply to both the Mahayana and the Lesser Vehicle.”

From the passage concerning the railings, nets, and rows of trees down to this point, the dependent and primary recompenses together have been described in five successive sections of adornments. The meanings of the phenomena in the Land of Ultimate Bliss are summarized and brought to completion here. The following passage, concerning beings born there and those who are successors to Buddhahood, and so forth, is also included within the passage on the primary recompense.

Rebirth (divided into two parts)

1.- The Great Assembly (the entire assembly)

2.- The Leaders (those of superior rank)

The Great Assembly

Moreover, Shariputra, all beings everywhere who attain birth in the Land of Ultimate Bliss attain avaivartika.

Commentary: Following the preceding passage: not only are all the beings presently dwelling in that land sages and worthies, but whoever attains birth there also attains the stage of non-retrogression. “Beings” is a term that collectively encompasses all. Avaivartika is translated into Chinese as the Stage of Non-Retrogression, as explained in the Longer Sutra and in the treatises. Moreover, there are many causes and conditions through which one attains non-retrogression, such as the five points in the Treatise on Ten Doubts, the ten excellent matters in the Comprehensive Commentary, the thirty benefits in the Treatise on Resolving a Multitude of Doubts, and so forth.

Subcommentary: “Those born there all attain non-retrogression” means this: some may fear that although the sages and worthies of that land are numerous, all of them are superior beings who have cultivated for a long time, and those newly born there may not necessarily attain non-retrogression. Therefore, this passage declares that, whether sage or ordinary being, whoever cultivates the practice of reciting the Buddha’s name and attains birth there equally and immediately attains non-retrogression. This resolves their doubt.

As stated in the Longer Sutra: “Those born in that land dwell together in benevolence, interact with one another in righteousness, and commit no wrongdoing. Within them there are no thoughts of lust or anger and no habits of delusion.”

It also says that all those born in that land are fully endowed with the thirty-two excellent marks, their faculties are luminous and clear, and until they attain Buddhahood they never fall into the evil destinies. Moreover, a verse in the Treatise says: “The minds of all those human and heavenly beings are unmoving; they are all born from the ocean of pure wisdom.” “Unmoving” means non-retrogression. Through the power of mindfulness of the Buddha, they are born after being permeated and nourished by the Tathagata’s ocean of wisdom; therefore, they advance without retreating.

“The five points” refers to the Treatise on Ten Doubts, which says: “There are five causes and conditions through which non-retrogression is attained: 1.- Through the sustaining and embracing power of Amitabha Buddha’s great compassionate vows, one does not retrogress. This is now explained: as stated in the Longer Sutra, the Bodhisattva Dharmakara vowed: ‘When I attain Buddhahood, whoever hears my name, takes refuge, and diligently advances shall immediately attain the first Dharma-patience, the second Dharma-patience, and the third Dharma-patience.’ Within the Dharma of all Buddhas, such beings never retrogress.

It is like crossing the great ocean aboard a large ship, thereby escaping drowning. 2.- Because the Buddha’s radiance constantly shines upon them, the bodhi mind increases and advances without retrogression. This is now explained: as the Longer Sutra says, ‘On seeing the Buddha’s radiant light, they give rise to a compassionate mind.’ Moreover, when a person is mindful of the Buddha, the Buddha emits light that embraces and protects that person.

It is like the sun and moon illuminating a dark road, thereby preventing one from falling into pits and ravines. 3.- The waters, birds, trees, forests, sounds of the wind, and sounds of music all proclaim the Dharma of suffering and emptiness. Those who hear them constantly give rise to mindfulness of the Buddha, Dharma, and Sangha; therefore, they do not retrogress. This is now explained as stated in this sutra and in both versions concerning the waters, birds, trees, forests, wind, and music.

It is like an absent-minded person hearing the sounds of chimes and bells and thereby strengthening right mindfulness. 4.- All are bodhisattvas who serve as good spiritual friends. Externally there are no maras or heterodox influences, and internally there are no afflictions; therefore, they do not retrogress. This is now explained: as this sutra says, ‘In that land, all those superior and good people assemble together in one place.’ It is like placing a child in the village of Zhuangyue ⁽³⁴⁾ in the state of Qi, so that the child no longer speaks the language of Chu. 5.- Because their lifespan endures for eternal kalpas and equals that of the Buddha, they do not retrogress.

This is now explained: as the sutra says, ‘The lifespans of the Buddha and the people are immeasurable.’ It is like traveling a road of ten thousand miles: whether it takes a long or short time, one will ultimately arrive at the Place of Treasures.”

The ten excellent matters and thirty benefits are generally the same as these; because they are numerous, they are not cited here.

Commentary: Furthermore, non-retrogression has three meanings: non-retrogression from the Mahayana, non-retrogression from what has already been attained, and non-retrogression regarding what has not yet been attained, as set forth in the Sutra of Maitreya’s Questions.

Subcommentary: “Non-retrogression from the Mahayana” means that those reborn in that land enter directly into the rank of the Mahayana and never again retrogress to the rank of the Hinayana, or the Two Vehicles.

“Non-retrogression from what has already been attained” means that whoever is born in that land never retrogresses from or loses anything already attained or realized.

“Non-retrogression regarding what has not yet been attained” means that whoever is born in that land encounters nothing that can cause retrogression or obstruct the path of further advancement toward what has not yet been attained.

Moreover, the Sutra of Maitreya’s Questions says: “Firmness within one’s own stage is called non-retrogression. Unimpeded advancement to superior stages is called non-turning.” In the meaning of this passage, the three meanings—Mahayana, what has already been attained, and what has not yet been attained—correspond as follows: the first two correspond to one’s own stage, while the last corresponds to superior advancement.

Commentary: Furthermore, although all are equally termed non-retrogression, there are lower and higher levels, as taught in the Awakening of Faith and in the explanations of Master Miaozong, Master Cizhao, and others.

Subcommentary: The Treatise on the Awakening of Faith says: “Those born in that land constantly see the Buddha and ultimately attain non-retrogression.” Its commentary explains three levels of non-retrogression: 1.- Those whose practice of faith is not yet complete and who have not yet attained actual non-retrogression are nevertheless called non-retrogressing because there are no conditions that could cause them to retreat. 2.- Those who have completed the Ten Faiths and advanced into the Ten Abodes have attained a small portion of the Dharma-body and are called non-retrogressing. 3.- Those who have perfected the Three Worthy Stages and are advancing toward the First Bhumi have realized the universally pervasive portion of the Dharma-body and are called non-retrogressing.

Furthermore, Master Miaozong wrote in his subcommentary: “Non-retrogression has three meanings: if one has destroyed the delusions of views and thought, this is called non-retrogression of position, for one never loses the status that transcends the ordinary. If one has subdued the delusions numerous as dust and sand, this is called non-retrogression of practice, for one never loses the bodhisattva practice. If one has shattered the delusion of fundamental ignorance, this is called non-retrogression of mindfulness, for one never loses right mindfulness of the Middle Way.”

Furthermore, Patriarch Cizhao explained in his Diagram of the Four Lands: “Those who have not yet severed the delusions of affliction and are born in the Land Where Ordinary Beings and Sages Dwell Together attain non-retrogression of vows. Those who have destroyed the delusions of views and thought and are born in the Land of Expedient Liberation attain non-retrogression of practice. Those who have destroyed the delusions numerous as dust and sand and a portion of fundamental ignorance and are born in the Land of True Reward attain non-retrogression of wisdom.

Those who have completely destroyed all three kinds of delusion and are born in the Land of Eternally Quiescent Light attain non-retrogression of position.” Thus, although the name “non-retrogression” is the same, its lower and higher levels naturally differ, just as with the meaning of the nine grades.

Commentary: Furthermore, the non-retrogression taught in the Four Teachings is not the same as the meaning in this sutra.

Subcommentary: Each of the Four Teachings speaks of non-retrogression. In the Tripitaka Teaching, cultivating contemplation of the distinct characteristics is non-retrogression. In the Common Teaching, attaining the Stage of the Nature is non-retrogression. In the Separate Teaching, the Seventh Abode is non-retrogression. In the Perfect Teaching, the Seventh Faith is non-retrogression. Thus, one knows that before reaching these stages, advancement or retrogression remains uncertain.

Now, provided that a person mindful of the Buddha is born in that land, even if formerly that person was evil or was an animal, that person now attains non-retrogression. How could this not be wondrous, excellent, and swift, surpassing the other sutras and teachings!

Commentary: In accord with ultimate principle, the eternal abiding of the self-nature is the meaning of non-retrogression.

Subcommentary: It is like empty space, which from the beginning has never retrogressed. Even if it wished to retrogress, to what place could it retreat?

The Leaders

In that land there are many who are destined to attain Buddhahood after one more lifetime. Their number is exceedingly great and cannot be known by calculation; it can only be described as immeasurable, boundless, and asamkhya.

Commentary: Following the preceding passage, this states: “Those born in that land not only attain non-retrogression; there are also innumerable bodhisattvas who are successors to Buddhahood.” This is taught to encourage people to seek rebirth there. A successor to Buddhahood is one who, after this single remaining lifetime, will succeed to the position of a Buddha—that is, a bodhisattva at the stage of Equal Enlightenment.

Commentary: “Urging people to seek rebirth” means that all who are reborn there attain non-retrogression. That land already surpasses all other lands, and moreover contains many bodhisattvas destined to attain Buddhahood after one more life. It may indeed be called supremely transcendent and extraordinarily excellent.

“Only this one life” means that practitioners in this realm relinquish this body and assume another. Even after thousands and tens of thousands of lives, there is still no end. Even those who have attained the third fruition still undergo birth; only an arhat can bring the body of subsequent existence to an end. Yet although the body of subsequent existence has been ended, Buddhahood has still not been attained.

This sutra now states that only one life remains, after which they will immediately succeed to the position of a Buddha. Formerly there was the bodhisattva Prabhapala, and later there will be Maitreya; these are bodhisattvas who have reached the highest position. Moreover, the Larger Sutra says: “Those reborn in that land all possess the thirty-two excellent marks and ultimately penetrate deeply into the essential meaning of the wondrous Dharma.” They all have only one life remaining and will succeed to the position of a Buddha.

According to this, they are like a crown prince temporarily residing in the Eastern Palace, certain to succeed to the south-facing throne. They cannot be compared to the various ranks of officials who are gradually promoted yet can rise no higher than the supreme rank attainable by a subject. These bodhisattvas also all vow to attain rebirth there. How can those who disparage the Western Land fail to examine this carefully?!

Commentary: Question: In that land, Avalokitesvara will next succeed to the position of the Buddha, followed by Mahasthamaprapta. Yet after Mahasthamaprapta, we do not hear who will succeed him. The sutra now says there are very many bodhisattvas who will attain Buddhahood after one more life; on what day, then, will they succeed to that position? Moreover, such bodhisattvas have already progressed beyond all ten bhumis and entered the position of Equal Enlightenment, like the moon amid the stars. How could very many of them be dwelling in that land?

Answer: Those destined to attain Buddhahood after one more life need not necessarily succeed to the position of Amitabha Buddha. The worlds throughout the ten directions are inexhaustible; the Buddhas who enter nirvana are inexhaustible; and the bodhisattvas destined to attain Buddhahood after one more life are likewise inexhaustible. Why could many such bodhisattvas not dwell in that land while awaiting succession to the position of a Buddha?

Moreover, the Buddhas are as numerous as motes of dust and are without end. How much more so the bodhisattvas, whose number is extremely great? There is nothing here to doubt, as stated in the Larger Sutra.

Subcommentary: The Larger Sutra says: “The Buddha Shakyamuni told Maitreya: In this Saha world, seventy-two billion bodhisattvas will be reborn in that land. Each of them has made offerings to an incalculable ⁽³⁴⁾ number of Buddhas, just as you, Maitreya, have. Innumerable lesser bodhisattvas will also attain rebirth there.

In worlds of other directions: 1. In the land of the Buddha Light Shining Afar, there are also eight billion bodhisattvas who will all be reborn there. 2. In the land of the Buddha Jeweled Treasury, there are also nine billion. 3.

In the land of the Buddha Immeasurable Sound, there are likewise twenty-two billion.” Proceeding in sequence through forty-four Buddha-lands, and even through immeasurable Buddha-lands, those who will attain rebirth there cannot be counted. Merely reciting the names of the Buddhas could not be completed throughout an entire kalpa, much less enumerating the bodhisattvas who will be reborn there. Since there are many such as Maitreya, this further clearly confirms that there are very many bodhisattvas destined to attain Buddhahood after one more life.

Commentary: Regarding the dependent and primary recompenses discussed above, some are present in the sutra text but absent from the text of the original vows; others are present in the text of the original vows but absent from the sutra text. They may be understood through mutual reference, without obstruction.

Subcommentary: According to the principle that sentient beings admire the Buddha and make vows, and that when those vows are fulfilled they attain Buddhahood, everything possessed by that land is the fulfillment of each vow made by that Buddha; all correspond perfectly. It is now said that each text contains what the other lacks because their wording differs slightly, although their meaning is complete.

Furthermore, Dharmakara vowed: “When I attain Buddhahood, in my land the devas, human beings, and all myriad things will be pure, adorned, and radiant; their forms and colors will be beautiful, exquisitely subtle, and wondrous beyond measure, so that no one can fathom them. Even those who attain the divine-eye superknowledge will be unable to discern all their names and numbers.” Viewed in this light, although this passage mentions only the primary and dependent recompenses, how could it not encompass everything?! One should not cling to the wording and thereby restrict the meaning.

Commentary: In accord with principle, the certainty that one’s own nature will attain Buddhahood is the meaning of attaining Buddhahood after one more life.

Subcommentary: Guifeng said: “Now that one knows one’s own mind to be the Mind of the Buddha, one will certainly become a Buddha.” Yet the Buddha has always inherently been Buddha; it is not through some new act of becoming that Buddhahood is attained. Thus, one sees only the Buddha of Initial Enlightenment that has just appeared, without knowing the ever-present Buddha of Original Enlightenment. Therefore it is said: as for succeeding to the position, one will certainly succeed; as for attaining Buddhahood, in truth there is no attainment.

Notes:

1. “Joyful without indulgence”: In the Analects, the Master said: “The poem ‘Guan Ju’ is joyful without indulgence and sorrowful without causing harm.” The commentary explains: Indulgence means that excessive joy causes one to lose what is proper. Harm means that excessive sorrow damages harmony.

2. “The world will naturally become level”: During the time of the Buddha Universal Light, the bodhisattva Upholder of the Earth practiced by filling and leveling uneven places along the roads. Later, during the time of Vipashyin Tathagata, a king of that country invited the Buddha to attend a vegetarian feast. At that time, the bodhisattva was still leveling the ground in preparation for the Buddha’s passage. When the Tathagata arrived, he touched the bodhisattva’s head and taught: “You should endeavor to level the ground of your own mind; then the world will naturally become level accordingly, for external conditions do not exist apart from the mind.”

3. “The mind has high and low places”: The Vimalakirti Sutra records that Shariputra said: “I see this world filled with hills and mounds, pits and ravines, thorns, gravel, earthen and rocky mountains, and impurities.” The Brahma king responded: “This is because the worthy one’s own mind still has high and low places and does not rely upon the Buddha’s wisdom; therefore, you see this world as impure.” Thereupon, the Buddha pressed the earth with his toe, and at once the great trichiliocosm appeared as a pure land adorned with jewels.

4. “Three kinds of mind-made bodies”: 1. The mind-made body born of correct absorption: this body is sustained by the bliss of Dharma samadhi; it belongs to the noble shravakas. 2. The mind-made body born of the nature: it is sustained through knowing the self-nature of all dharmas; this body belongs to the noble bodhisattvas. 3. The mind-made body born without volitional activity: it is sustained by living equally among all classes of beings; this body belongs to the Buddhas.

5. “Four kinds of samadhi”: 1. The constantly walking samadhi: the Pratyutpanna Sutra teaches the establishment of a ninety-day period during which one single-mindedly recites the name of Amitabha Buddha.

It is also called the Buddha-Standing Samadhi, meaning that during those ninety days one may neither sit nor lie down, but only stand while reciting the Buddha’s name. 2. The constantly sitting samadhi: the Manjushri Inquiry on Prajnaparamita Sutra teaches that one establishes a period of ninety days and single-mindedly binds the mind to the principle of the dharma-dhatu, without also engaging in phenomenal forms. It is also called the Samadhi of One Practice, meaning that one devotes oneself to the single practice of Buddha-recollection by contemplating the principle of the dharma-dhatu. 3.

The half-walking, half-sitting samadhi: there is no fixed period for cultivating this method; it may be practiced for twenty-one days, seven days, or ten days. One recollects the Buddha by performing prostrations according to such repentance rites as those of the Vaipulya and Lotus Sutras. These first three methods alike involve contemplating the principle of true reality. 4.

The neither-walking-nor-sitting samadhi: the sutras concerning this practice teach that it is not restricted to walking or sitting; all physical postures belong to this method. It is also called the samadhi of following one’s own intent. This method belongs solely to phenomenal contemplation.

6. “Falling into birth as this kind of bird”: In a former life, Shakyamuni and Devadatta both fell into birth as a two-headed jivajivaka bird, a condition described as “the same recompense but different consciousnesses,” meaning that although they shared the same recompense-body, their conscious natures differed. Consequently, the head that was Devadatta always liked to sleep, while the head that was Shakyamuni liked to remain awake. While the other slept, the wakeful head found a delicious, fragrant fruit and ate it. Upon awakening, the sleeping head became jealous and reproached him, saying: “Why did you deceive me and find food only for yourself?” He then resolved to seek out a poisonous fruit and eat it. After he ate the poisonous fruit, both lives perished together!

7. “The lute-playing of You”: You refers to Zilu. The Master said: “What use is You’s playing of the se-lute at my door?” The commentary says: You’s playing was discordant, for it sounded too harsh and did not harmonize with anyone else’s playing! “The music of the State of Zheng”: Confucius said: “Banish the music of Zheng and keep away from flatterers’ words.” For that music is deceptive and deviant, while such people are glib-tongued and harmful.

8. “Huangzhong and Dalü”: Music has twelve standard pitches. The six yang pitches are: 1. Huangzhong; 2. Taicu; 3. Guxian; 4. Ruibin; 5. Yize; 6. Wuyi. The six yin pitches are: 1. Dalü; 2. Jiazhong; 3. Zhonglü; 4. Linzhong; 5. Nanlü; 6. Yingzhong.

9. “The thirty-seven factors of the Path”: Please consult the chart in the commemorative section of the book The Collected Writings of Khánh Anh; it will make this easier to understand.

10. “The twenty-two faculties”: 1. Faith; 2. Diligence; 3. Mindfulness; 4. Concentration; 5. Wisdom; 6. Sorrow; 7. Joy; 8. Pain; 9. Pleasure; 10. Equanimity; 11. Eye; 12. Ear; 13. Nose; 14. Tongue; 15. Body; 16. Mind; 17. Male faculty: the male organ; 18. Female faculty: the female organ; 19. The faculty of one who does not yet know but wishes to know; 20. The faculty of one who knows; 21. The life faculty; and 22. The faculty of complete knowledge.

11. “The five wrong livelihoods”: 1. In hope of material gain and support, deceitfully displaying extraordinary behaviors, such as sleeping while seated, eating chili peppers, abstaining from grain, going bareheaded, refraining from rice and eating noodles, eating banana blossoms, practicing heterodox beliefs and superstitions, deceiving the faithful, craving gain and support, disobeying one’s parents, and rebelling against the teachers and patriarchs of one’s own school, and so forth. 2.

Solely for the sake of gain and support, boasting of one’s own cultivation and virtue so that others will show reverence, saying, for example: “The holy spirits revealed this to me,” or “King Yama summoned me and asked me such-and-such,” and so forth. 3. Making a profession of casting divinations, reading physiognomy, and telling fortunes, using predictions of good and ill, calamity and blessing, bad luck and good luck as a means of preaching the Dharma in order to obtain profit. 4.

Exploiting supposedly divine schemes and ghostly devices, talismans, sorcery, curses, and spells; intimidating and threatening people so that they become frightened and offer inducements. 5. Boasting that this person donated such an object and that person made such an offering; saying that Mr. A has great devotion because he donated money to clothe Buddha images, that Mrs.

B has great sincerity because she provides food for the Sangha every day, or that a certain high official and his whole family enjoy abundant merit and virtue because they regularly visit the temple to bow before the Buddha’s relics, and so forth. Such words are spoken to move people’s hearts and thereby obtain gain and support. Because one earns a living by improper means, it is called wrong livelihood; the opposite is right livelihood.

12. “The five stages”: 1. The stage of provisions: the ten faiths, ten abodes, ten practices, and ten dedications of merit. 2. The stage of preparatory practice: the four roots of practice. 3. The stage of penetration: the entering mind of the first bhumi. 4. The stage of cultivation: from the abiding mind of the first bhumi through the exiting mind of the tenth bhumi. 5. The ultimate stage: Buddhahood.

These five stages are divided among three asamkhyeya kalpas to clarify the path of cultivating causes and realizing the fruit followed by the forty-one stages of Buddhist practitioners. Please consult the chart in the Treatise on the Origin of Humanity.

13. “One day of exposure to warmth, ten days of exposure to cold”: One day exposed to sunshine and ten days exposed to cold—a metaphor for a person’s study and self-cultivation being carried out and abandoned without consistency. Master Meng said: “Even if there were something in the world that was the easiest to keep alive, if it were exposed to the sun for one day and left in the cold for ten days, it could not survive. Cultivation and study are likewise! If one studies for one day but not for the next five or ten days, it will be difficult to achieve any successful result.”

14. “The five desires,” also called the five sense-objects: 1. Forms; 2.

Sounds; 3. Fragrances; 4. Flavors; 5.

Tangible objects. Because worldly people allow these five things to bury the true principle, they are called “dusts.” The five desires are also: 1. Wealth; 2.

Sexual desire; 3. Fame; 4. Food; 5.

Sleep. Because worldly people’s craving is aroused by these five things, they are called “desires.” The Treatise on the Great Perfection of Wisdom says: “How pitiable that sentient beings are constantly harmed by the five desires, seeking them greedily without cease. For once the five desires are obtained, distress only increases, like warming an itchy sore over a fire.

The five desires are useless, like a dog gnawing on a blazing torch. The five desires intensify contention, like birds fighting over food. The five desires burn people, like holding a torch against the wind.

The five desires injure people, like stepping on a venomous snake. The five desires are unreal, like finding gold in a dream. The five desires do not last, like something borrowed that must be returned.

Foolish worldly people cling excessively to the five desires and do not release them even at death; thus they continue endlessly in samsara and undergo immeasurable suffering.”

15. “The eight winds”: The Shuowen records: “The east wind is called the Ming Shu wind; the southeast wind is called the Qingming wind; the south wind is called the Jing wind; the southwest wind is called the Liang wind; the west wind is called the Changhe wind; the northwest wind is called the Buzhou wind; the north wind is called the Guangmo wind; and the northeast wind is called the Rongtiao wind.”

16. “The eight kinds of pure wind”: These are the pure winds from the eight directions: the four cardinal directions and the four intermediate directions. The Sutra of Contemplation on the Buddha of Immeasurable Life says: “Eight kinds of pure wind issue forth from the light.” The Tiantai Patriarch said: “Those eight kinds of wind in the Pure Land certainly have no fixed season,” and so forth.

17. “The Attainment of Cessation”: In Sanskrit, Nirodhasamāpatti. It is also called the Concentration of the Cessation of Feeling and Perception.

It is a meditative concentration that extinguishes all mental factors and the mind-king of the sixth consciousness, preventing them from arising in active manifestation. Noble ones who have realized the fruit of non-returning or above enter and cultivate this concentration by adopting the perception of entering nirvana. At most, they may remain seated in concentration continuously for seven days.

It belongs to the realm of the Heaven of Neither Perception nor Non-Perception. Practitioners of non-Buddhist paths, however, enter a mindless concentration called non-perception, which belongs to the Fourth Dhyana Heaven. Volume Two of the Compendium of the Meaning of the Mahayana says: “In the attainment of cessation, noble ones, troubled by the mind’s incessant exertion and deliberation, temporarily bring consciousness to rest, allowing a conditioned dharma that is neither form nor mind to occupy the place of mind.

That is, because the mental factors of feeling and perception are entirely extinguished, it is called the Concentration of the Cessation of Feeling and Perception.”

18. “The celestial drum”: The Avatamsaka Sutra says: “Whenever the devas of the Heaven of the Thirty-Three become intoxicated with the pleasures of the five desires and indulge their dispositions, the celestial drum sounds forth to proclaim to them: ‘Such pleasure is impermanent, for pleasure is the cause that will lead to suffering; therefore, do not be heedless.’”

19. “The thunderous sound in the jeweled forest”: The thunderous sound is analogous to the palace in the Trayastrimsa Heaven, and the jeweled forest is comparable to the celestial drum. These are also features of the environment that expound the Dharma to admonish devas and humans.

20. “Merit and virtue, and the virtue of its nature”: Regarding the virtue of space, the verses of the Treatise on Rebirth say: “Immeasurable jewels are interwoven into strands; nets spread throughout space. Every kind of bell rings forth, proclaiming wondrous sounds of Dharma.” Regarding the virtue of its nature, the verses say: “The Right Path and great compassion give rise to all roots of goodness.”

21. “…Infinite Light”: The Sutra of Immeasurable Life says: “The majestic spiritual light of the Buddha of Immeasurable Life is foremost…” Therefore, the Buddha of Immeasurable Life is called: Buddha of Immeasurable Light, Buddha of Infinite Light, Buddha of Unobstructed Light, Buddha of Incomparable Light, Buddha of Flame-King Light, Buddha of Pure Light, Buddha of Joyful Light, Buddha of Wisdom Light, Buddha of Uninterrupted Light, Buddha of Inconceivable Light, Buddha of Wisdom Light, and Buddha of Light Surpassing the Sun and Moon. All twelve of the above are distinct epithets of Amitabha Buddha.

22. “The hundred-year lifespan”: The period in which Shakyamuni Buddha appeared in the world fell within the declining phase of the ninth minor kalpa. At that time, the average human lifespan was one hundred years. From then onward, it decreased by one year every hundred years… By the present time it has already decreased by twenty-five years, because 2,516 years have elapsed since the Buddha appeared in the world. Thus, at present—in the year Quý Tỵ, 1953—the average human lifespan is seventy-five years.

23. “Eighty thousand years”: This is an abbreviated figure for “eighty-four thousand.” In the period of increase, the lifespan of each person reaches eighty-four thousand years, which is exceedingly long; when each person’s lifespan is reduced to only ten years, it is exceedingly short.

The Abhidharmakosa says: “From ten years it increases to eighty thousand, and then from eighty thousand it decreases again to ten years. Thus, in this ninth minor kalpa, during the period of decrease, when the human lifespan was sixty thousand years, Buddha Krakucchanda appeared in the world.... With every one hundred years that pass, the lifespan decreases by one year... until the time when the human lifespan is only one hundred years, when Buddha Sakyamuni appeared in the world.

A Wheel-Turning King appears when people’s lifespan reaches the full eighty-four thousand years, for that is the period of increase. In Sanskrit he is called Cakravartiraja, translated as ‘Wheel-Turning Sage-King.’ Fascicle 12 of the Abhidharmakosa says: ‘During the period of increase in this continent of Southern Jambudvipa, the human lifespan reaches the full eighty thousand years. At that time, a Wheel-Turning Sage-King appears in the world, his body adorned with the thirty-two excellent marks.

The time when each person’s lifespan reaches eighty-four thousand years is the age in which a Wheel-Turning King appears. During the period of decrease, from the time when each person’s lifespan has fallen to only eighty thousand years until it declines to merely ten years, no Wheel-Turning King appears. This is because the blessings, wealth, happiness, and longevity of the beings in this world are all diminishing, while evil and afflictions increasingly flourish.

As beings are not fit vessels for a great person, no Wheel-Turning King appears in the world.’

Sakra, Lord of the Devas: This deva dwells upon the summit of Mount Sumeru. His body is one yojana tall, and his lifespan is one thousand years. One day there equals one hundred years in the human realm below.

24. “Dharma King”: Dharma refers to the myriad dharmas, and King means sovereign mastery. The Buddha is perfectly illumined and sovereignly free with respect to all dharmas, for no dharma can obstruct him; therefore, he is called the Dharma King. The “Buddha-Land” chapter of the Vimalakirti Sutra says: “Having attained sovereign mastery over all dharmas, I therefore bow my head before the supreme sage called the Dharma King.” Among ordinary people, one who occupies the supreme position is called a Wheel-Turning King.

25. “The asamkhyeya number”: In full, this is A-sam-khyeya, translated as “innumerable”; the Sanskrit is Asanikhya. The method of counting is as follows: ten thousand times ten thousand is one yi, and ten thousand yi is one trillion. One asamkhyeya is one thousand times ten thousand multiplied by ten thousand, ten thousand, ten thousand, ten thousand, ten thousand, ten thousand, ten thousand, and one trillion. Another Sanskrit form is Asamikhyya, namely 100,000,000,000,000,000,000,000,000.

26. “The ten great numbers”: I have not yet had the opportunity to find them; may someone of broad learning supply them.

27. “The laksa number,” Sanskrit: Laksa. One laksa is one hundred thousand. One hundred laksas make one koti. Koti has three orders: first, one hundred thousand; second, one million; and third, ten million.

28. “The immeasurable number”: Fascicle 8 of the Commentary on the Mahayana-samgraha says: It cannot be compared or comprehended and is therefore called immeasurable, for it is exceedingly numerous and exceedingly great, beyond calculation. One immeasurable is 100,000,000,000,000,000,000,000,000,000.

29. “One kalpa in the Saha world is one day and night in the Land of Ultimate Bliss”: Kalpas are of three kinds: 1. A minor kalpa is reckoned as sixteen million years (16,000,000 years). 2. An intermediate kalpa is reckoned as three hundred twenty million years (320,000,000 years). 3. A great kalpa is reckoned as one billion two hundred eighty million years.

30. “One great kalpa”: It is reckoned as 1,280,000,000 years.

31. “The descendants of Old Teacher Wang”: Buddha King of Awesome Voice was the very first Buddha to appear in the world when the kalpa of emptiness had newly given rise to formation; before that, no Buddha had yet appeared in the world. Thus, in the Chan school, the phrase referring to the very beginning is “before Awesome Voice,” meaning before Buddha King of Awesome Voice; this indicates the place of ultimate principle. “After Buddha Awesome Voice” indicates the gateway of Buddha-activity. This is borrowed as an analogy for awakening to the Way, showing that one’s realization does not come from anyone else. It means that this realization is exceedingly ancient and precedes everything, because Buddha-nature has existed from the beginning, whereas Buddha-activity comes afterward.

Old Teacher Wang: At Nanquan in Chizhou, Chan Master Puyuan, whose family name was Wang, often referred to himself as “Old Teacher Wang.” Huangbo came to study under Nanquan. One day, when the noon meal was due, he carried his alms bowl forward and sat down in Nanquan’s seat. Nanquan arrived afterward, saw him, and asked: ‘In what age did this Elder cultivate and practice the Way?’ Master Huangbo replied: ‘Before Buddha Awesome Voice.’ Nanquan commented: ‘You are still a descendant of this Old Teacher Wang! For this is the seat upon which I had already sat before.’ (If understood in terms of the nature of principle, Buddha-nature has inherently existed since beginningless time, not merely since the appearance of Buddha Awesome Voice.)

32. “Upanisadam”: Sanskrit Upanisad, translated as “nearly minute” or “extremely small.” It is a number that has reached the utmost limit. The Great Treatise translates it as “a subtle fraction,” meaning that division has been carried to its ultimate point; only the number “Neighboring Emptiness” remains, after which there is nothing further.

33. “The village of Zhuangyue”: Speaking to Dai Busheng, Master Meng said:xx “Suppose a high minister in the state of Chu wished his son to speak the language of Qi. Should he have a man of Qi teach him to speak, or have a man of Chu teach him?”xx “Have a man of Qi teach him to speak.”

“If only one man of Qi teaches him to speak the language of Qi, while most of those surrounding him are people of Chu who constantly speak nothing but the language of Chu, then even if he were beaten every day to force him to speak the language of Qi, it could not be done. But if he were placed for several years in the village of Zhuangyue in the state of Qi, then even if he were beaten every day to force him not to speak it, that too could not be done.” This illustrates that when beings are reborn amid the assembly of supremely good people, they can easily and swiftly become people of the Land of Ultimate Bliss.

34. “An innumerable number”: This is translated from “Asamkhyeya” as “numberless,” or alternatively as “without bound.” “Without bound” is the same as inexhaustible—that is, utterly endless.

35. “The poor old woman was reborn above”: Long ago, there was an old woman who lived in utter poverty. She was so destitute that she did not even have a hut to shelter her body and therefore habitually buried herself and hid among heaps of grass and refuse discarded by people at the marketplace. Every day, she searched for scraps and filthy leftovers thrown away by others and brought them back to eat!

Patriarch Kasyapa saw her and, moved by compassion, wished to enable her to create merit, so he approached her to beg for food. The poor old woman offered the scraps she had just gathered to the Patriarch. The Venerable One asked: ‘What do you wish for?’ The old woman replied: ‘This old woman wishes only that, after repaying the karma of this life of poverty and suffering, I may be reborn in a heavenly realm. That alone is my earnest aspiration.’ A few days later, she passed away, and her consciousness was reborn in the Trayastrimsa Heaven, where she enjoyed blessings surpassing those of the other devas in that realm.

36. “The music deity governs the prisons”: The king of the state of Vaisali fought against the king of the state of Vedarsi, but because his military strength was inferior, he was defeated. In anger, he made this vow: In my next life, I shall become Lord Yama in the hells and punish those enemy troops. The other eighteen great ministers likewise made the same vow so that they might follow and assist him in this work. The present Lord Yama in those hells is none other than the former king of Vaisali, and the present eighteen prison wardens were originally those eighteen great generals. This is an instance of following one’s vows, and so forth.

37. “Matching like the halves of a tally”: Master Meng commented: “What Emperor Shun and King Wen aspired to attain was put into practice in the Central Kingdom. They corresponded with one another like the matching halves of a tally.” Such a tally was made of jade, either round or square according to the agreement of the two parties.

Characters in the ancient seal script were engraved across its middle, after which it was divided into two, with each party retaining one half. Thereafter, whenever documents were exchanged, that seal was stamped upon them, and the two sides were compared. If the impressions fit together perfectly, each party could trust that it genuinely came from the other and had not been forged.

Therefore, it is said that they “matched like the halves of a tally,” meaning that they were in complete accord with one another.

38. “The destitute son”: One of the seven parables in the Lotus Sutra. All beings in the three realms are likened to a destitute son because they possess no wealth in the form of the Dharma-treasure of merit and virtue.

The “Faith and Understanding” chapter of the Lotus Sutra says: Suppose there were a man who, while still young, abandoned his father and ran away, dwelling for a long time in another country. For forty or fifty years, until he had grown old, he became ever more impoverished and distressed, wandering in all four directions to beg for food and clothing.... In that parable, the four men, including Subhuti, are the four noble shravakas who, after receiving the merit and virtue of the Mahayana, described themselves as being like the destitute son....

The first fascicle of the Shurangama Sutra says that this is like a destitute son who abandons his father and runs away. Liu Shui explains the commentary’s words thus: “Because he entirely lacks the merit, virtue, and Dharma-wealth with which to nourish the Dharma-body and wisdom-life, he is called a destitute son!”

39–40. “Dragon Gate, Yingzhou”: In China during the Eastern Han dynasty, Li Ying was a man who esteemed pure and lofty integrity and seldom associated with others. Whoever was accepted into his circle regarded it as an honor, as though he had ascended to the Dragon Gate; hence, “Dragon Gate” is a metaphor for a person of exceedingly high reputation.

In a letter submitted by Li Taibai to Han Jingzhou are the two lines: “Once one ascends the Dragon Gate, one’s worth increases a hundredfold!” During the Tang dynasty, Emperor Taizong established the Hongwen Institute and appointed eighteen men—including Du Ruhui, Yu Shinan, and Chu Suiliang—as scholars. People praised this as an exceedingly great honor, for they had been selected for admission. Yingzhou is a mountain-island in the Eastern Sea.

The Records of the Grand Historian says: “In the midst of the sea are three mountains of immortals: Penglai, Fangzhang, and Yingzhou” (the islands of present-day Japan), which the ancient Chinese believed to be the dwelling places of immortals capable of flight!

41. “Requesting admission to the Lotus Society”: Chan Master Changlu Zongze issued a call to organize and establish the Lotus Supreme Society in order to encourage the widespread practice of Buddha-recitation. One night, he dreamed of a man wearing a black headcloth and white robes, handsome and refined in appearance, who joined his palms and said: “Please allow me to enter your Lotus Supreme Society.” The Chan master asked: “What is your name?” “Universal Wisdom.” He recorded the name.

The man then said: “My elder brother, Universal Worthy, also asks that you record his name.” When he awoke, the Chan master recalled that the names of these two bodhisattvas appeared in the “Detachment from the World” chapter of the Avatamsaka Sutra. He therefore placed the two bodhisattvas at the head of the society.

“Choose a neighborhood where benevolence abides”: In the Analects, the Master said: “Only a neighborhood whose people are all benevolent possesses pure and admirable customs; if a person does not choose to dwell where benevolence prevails, how can he be considered wise?”

42. “The proper grain is difficult to ripen; other grain is difficult to bring to fruition”: Among the five grains, this is the finest seed, for humankind depends upon it for sustenance; it has therefore been bestowed the precious name “pearl-grain”! Yet if one does not devote oneself to cultivating it until it ripens, then it is, on the contrary, inferior to barnyard grass and wild rice, which yield only empty husks!

Alas! The cultivation of the causal practice is likewise: the essential point is simply to cultivate it single-mindedly until it becomes mature. Do not imagine that, because the path of cultivating the cause is difficult to bring to maturity, one should abandon it and instead seek some other path that can be brought to fruition.

The meaning is this: finding it difficult to become thoroughly accomplished in the practice of invoking the Buddha’s name, one gives it up in order to cultivate some other Dharma method that will quickly succeed! In truth, such a person, whatever he may cultivate or study, will accomplish nothing. For if he is careless and desultory in the former, he will be just as unsuccessful in the latter!