無量壽經優婆提舍願生偈註

The Treatise states:

From the words “The Treatise states” onward is the section explaining the meaning. Within this section, the meaning has ten levels:

– First, the general purport of the Verses of Aspiration,

– Second, arousing contemplation and giving rise to the mind of faith,

– Third, the essence and characteristics of contemplative practice,

– Fourth, the aspirational mind’s entrance into purity,

– Fifth, skillfully gathering in and transforming beings,

– Sixth, abandoning the hindrances to bodhi,

– Seventh, accord with the gates of bodhi,

– Eighth, a comparative examination of names and meanings,

– Ninth, fulfillment of the matters aspired to,

– Tenth, consummation of the practice of benefiting beings.

“Treatise” means deliberation; that is, deliberation concerning the reasons for composing the verses. “States” refers to the wording, indicating the sentences below; that is, the words that deliberate upon and explain the verses. Therefore, it says, “The Treatise states.”

1) The general purport of the Verses of Aspiration:

WHAT MEANING DO THESE VERSES OF ASPIRATION EXPRESS? THESE VERSES REVEAL THE FOLLOWING: ONE CONTEMPLATES THAT LAND OF PEACE AND BLISS IN ORDER TO BEHOLD AMITABHA TATHAGATA; THEREFORE, ONE ASPIRES TO BE BORN IN THAT LAND.

2) Arousing contemplation and giving rise to faith

This section, in turn, has two levels: first, revealing the powers of the five gates of mindfulness ⁽¹⁾; second, setting forth the five gates of mindfulness. Revealing the powers of the five gates of mindfulness means:

HOW DOES ONE CONTEMPLATE? HOW DOES ONE GIVE RISE TO THE MIND OF FAITH? IF ANY GOOD MAN OR GOOD WOMAN ⁽²⁾ PERFECTS THE PRACTICE OF THE FIVE GATES OF MINDFULNESS, THAT PERSON WILL ULTIMATELY ATTAIN BIRTH IN THE LAND OF PEACE AND BLISS AND BEHOLD THAT BUDDHA AMITABHA.

NOTE 37:

⁽¹⁾ That is, the powers of the five gates of mindfulness.

⁽²⁾ “Good man” and “good woman” refer to people, whether male or female, who possess the causes and conditions for following and taking refuge in the Buddha-Dharma. These two expressions ordinarily mean lay Buddhist practitioners, but they also refer generally to both male and female monastics.

Setting forth the five gates of mindfulness means:

WHAT ARE THE FIVE GATES OF MINDFULNESS? THE FIRST IS THE GATE OF REVERENTIAL WORSHIP; THE SECOND, THE GATE OF PRAISE; THE THIRD, THE GATE OF MAKING ASPIRATIONS; THE FOURTH, CONTEMPLATION; AND THE FIFTH, THE GATE OF DEDICATION OF MERIT.

“Gate” means a means of entering and leaving. Just as when there is a gate, one may enter and leave without obstruction, the first four forms of mindfulness are gates of “entry” into the Pure Land of Peace and Bliss. The final form of mindfulness is the gate of “departure” for compassionately teaching and transforming beings.

HOW DOES ONE PRACTICE REVERENTIAL WORSHIP? THROUGH THE BODILY KARMA OF REVERENTIALLY WORSHIPING AMITABHA TATHAGATA, THE WORTHY OF OFFERINGS, THE PERFECTLY AND UNIVERSALLY ENLIGHTENED ONE.

The virtues of the Buddha-Tathagatas are immeasurable; therefore, the epithets expressing their virtues are also immeasurable. If one wished to state them fully, no amount of brush and ink could record them all. Therefore, the sutras sometimes set forth ten epithets ⁽¹⁾ and sometimes extol three titles ⁽²⁾, intending only to retain the ultimate import of the teaching; how could they exhaust all these various epithets?

The three titles stated here are Tathagata, Worthy, and Perfectly and Universally Enlightened. “Tathagata” means that he understands in accordance with the characteristics of the Dharma and speaks in accordance with the characteristics of the Dharma. Just as the Buddhas come by following the path of peace and security, this Buddha likewise comes in that manner; having come, he no longer proceeds to a subsequent existence ⁽³⁾.

Therefore, he is called the Tathagata ⁽⁴⁾. “Worthy” means Worthy of Offerings ⁽⁵⁾. Having completely eliminated all fetters and defilements ⁽⁶⁾ and attained all wisdom, he is worthy to receive offerings from all sentient beings in heaven and on earth; therefore, he is called Worthy.

“Perfectly and Universally Enlightened” ⁽⁷⁾ means knowing the true, indestructible characteristic of all dharmas, which neither increases nor decreases. Why is it indestructible? Because it is where the activities of the mind cease and the path of language is transcended ⁽⁸⁾.

All dharmas are suchness, possess the characteristic of nirvana, and are unmoving; therefore, he is called the Perfectly and Universally Enlightened One. As for the meaning of Immeasurable Light, it has already been explained in the preceding verses.

NOTE 38:

⁽¹⁾ The ten epithets are:

1- Tathagata

2- Worthy of Offerings

3- Perfectly and Universally Enlightened One

4- Perfect in Knowledge and Conduct

5- Well-Gone One

6- Knower of the World

7- Unsurpassed One

8- Tamer of Persons

9- Teacher of Devas and Humans

10- Buddha, the Blessed One.

⁽²⁾ The original text reads: “đằng tam miệu.” “Đằng” means to rise or radiate upward; here it is merely a literary expression.

⁽³⁾ In Chinese, “subsequent existence” is hậu hữu, meaning a lifetime following the present lifetime. The life of this existence is the cause that produces another life in the next existence. Therefore, the ending of this lifetime is not the end; one must still undergo a “subsequent existence,” namely, another lifetime afterward. The attainment of arhatship ends every “subsequent existence.” The Buddha and the arhats are no longer reborn; therefore, they are said not to undergo a “subsequent existence” and no longer proceed to another existence.

⁽⁴⁾ Tathāgata may be understood as Tathā combined with gata: tathā means thus, in this way, exactly so; gata means gone. Tathāgata thus means “one who has gone in this way” (Thus-Gone). Alternatively, tathā may be combined with āgata. Āgata means “come” or “arrived.” Tathāgata then means “one who has come in this way” (Thus-Come). This is the literal meaning of the term Tathagata. Its principal accepted meaning, however, is as explained above by Great Master Tanluan.

⁽⁵⁾ Worthy of Offerings. Arhat, from the verbal root arh, means worthy or deserving. It is translated into Chinese as “Worthy” or “Worthy of Offerings.”

⁽⁶⁾ Fetters and defilements: These two expressions often occur together. “Fetters” (Saṃyojana) bind beings tightly to the cycle of rebirth in the three realms. There are nine fetters: 1) Craving. 2) Anger. 3) Conceit. 4) Delusion. 5) Doubt. 6) Views. 7) Grasping. 8) Stinginess. 9) Envy. “Defilements” is a general term for all delusions, that is, afflictions (kleṣa), belonging to the categories of views and thoughts. To eliminate every fetter and defilement means to extinguish all afflictions and all connections with existence in the three realms.

⁽⁷⁾ See note ⁽²⁵⁾, number 10, page 49.

⁽⁸⁾ “The path of language is transcended.” This is ordinarily expressed as “The path of language is cut off,” meaning that all language ceases.

FOR THE SAKE OF BEING BORN IN THAT LAND.

Why is this stated? It is the customary practice of bodhisattvas to worship all the Buddhas throughout the ten directions during the three periods of the day and the three periods of the night, without necessarily harboring the aspiration to be born in a Buddha-land. Here, however, one should constantly direct one’s mind toward the aspiration for birth there; therefore, one worships Amitabha Tathagata.

HOW DOES ONE OFFER PRAISE? THROUGH THE VERBAL KARMA OF PRAISING.

“To praise” means to extol and laud. Praise cannot be expressed without the mouth; therefore, it is said that praise is performed through verbal karma.

ONE RECITES THE NAME OF THAT TATHAGATA IN ACCORDANCE WITH THE WISDOM AND THE CHARACTERISTIC OF THE LIGHT OF THAT TATHAGATA, AND IN ACCORDANCE WITH THE NAME AND ITS MEANING, BECAUSE ONE WISHES TO PRACTICE TRULY AND IN CORRESPONDENCE WITH REALITY.

To invoke that Tathagata’s name means to invoke the name of the Tathagata of Unhindered Light. “In accordance with that Tathagata’s wisdom-sign of radiance” means that the Buddha’s radiance is the sign of wisdom. This radiance illuminates the worlds throughout the ten directions without any obstruction whatsoever and can dispel the darkness of ignorance and wrongdoing of sentient beings throughout the ten directions.

It is not like the light of the sun, moon, or precious jewels, which can only dispel darkness within open space and the void. To wish to practice in true accordance with that name and its meaning is as follows: the name of that Tathagata of Unhindered Light can destroy all the ignorance of sentient beings and can fulfill all their aspirations. Yet some people invoke and recollect that Tathagata’s name while their ignorance remains and their aspirations are not fulfilled.

Why is this so? It is because they do not practice in true accordance and are not in accord with the name and its meaning. What does it mean not to practice in true accordance and not to be in accord with the name and its meaning?

It means not knowing that the Tathagata is the embodiment of true reality and instead regarding him as a material body. Furthermore, there are three kinds of nonaccordance: first, faith is not pure because it is sometimes present and sometimes absent; second, faith is not single-minded because it is not resolute; third, faith is not continuous because other thoughts arise and interrupt it. These three statements ⁽¹⁾ develop successively from one another.

Because faith is not pure, it is not resolute; because it is not resolute, recollection is not continuous. It may also be said that because recollection is not continuous, resolute faith is not attained; because resolute faith is not attained, the mind is not pure. The opposite of these conditions is called accordance with true practice.

Therefore, the author of the treatise declared: “I, single-mindedly.”

Question: A name is a finger pointing to a dharma, just as a finger points to the moon ⁽²⁾. If invoking the Buddha’s name can fulfill one’s aspirations, then the finger pointing to the moon should be able to dispel darkness ⁽³⁾. In that case, may I ask how invoking the Buddha’s name can fulfill one’s aspirations?

Answer: Dharmas differ in innumerable ways and cannot all be generalized from a single case. Some names are themselves the dharmas, while other names are distinct from the dharmas. Names that are themselves the dharmas include the names of Buddhas and bodhisattvas, Prajnaparamita, the passages and phrases of dharanis, and the various sounds and words of protective spells.

Such are examples of this. For instance, a spell used to treat swelling says: “The sun rises in the east, suddenly red, suddenly yellow…” and so forth. Even if this protective spell is performed at the hour of the Rooster or the Boar, when it has nothing to do with sunrise, the swelling is nevertheless cured.

Likewise, when an official goes into battle, he may have all ranks of officers recite the phrase: “Upon encountering weapons in battle, let them all appear before me.” By reciting these nine characters, the five kinds of weapons ⁽⁴⁾ cannot strike his body. In the Baopuzi ⁽⁵⁾, this is called an “essential Way” ⁽⁶⁾. Again, when one suffers from twisted sinews ⁽⁷⁾, warming a quince over a fire and applying it brings relief.

Some people obtain relief merely by calling out the name “quince”; I myself have personally experienced its efficacy. Worldly people all know of matters such as these; how much more so with regard to an inconceivable realm. The example of medicine that dispels illness being applied to a drum is yet another case in point.

This example has already been clearly presented above and therefore is not cited again. Names that are distinct from the dharmas are such names as the finger pointing to the moon and the like.

NOTES 39:

⁽¹⁾ That is, the three kinds of faith mentioned above. Propositions or topics within doctrinal teachings are commonly called “statements” (literally, “phrases”).

⁽²⁾ A name is used to call or indicate a real thing, just as a finger points to the moon. The argument here doubts that the Buddha’s name can have any function beyond merely being a designation.

⁽³⁾ The point is that if the name of Amitabha Buddha can bring us awakening, then the finger pointing to the moon should likewise be able to dispel darkness.

⁽⁴⁾ That is, the five kinds of weapons used in warfare in ancient times.

⁽⁵⁾ A work written by Ge Hong during the Eastern Jin dynasty, discussing elixirs of immortality, immortals, ghosts and marvels, the treatment of malign spirits and demons, worldly success and failure, and other matters.

⁽⁶⁾ “Essential Way” literally means an important path; here it refers to the most crucial matter in preserving one’s life.

⁽⁷⁾ The exact ailment is unclear; it was probably a sprain.

HOW DOES ONE FORM ASPIRATIONS? THE MIND CONSTANTLY FORMS THE ASPIRATION: SINGLE-MINDEDLY AND EXCLUSIVELY RECOLLECTING, WISHING ULTIMATELY TO ATTAIN REBIRTH IN THE LAND OF PEACE AND BLISS, BECAUSE ONE WISHES TO PRACTICE SAMATHA IN TRUE ACCORDANCE.

Samatha is translated as “cessation” ⁽¹⁾. Cessation means fixing the mind in one place so that it does not commit evil. Translating the term as “cessation” does not contradict its principal intent, but it does not fully convey its meaning.

Why is this said? Fixing the mind on the tip of the nose is also called cessation; contemplating impurity ⁽²⁾ to stop greed and contemplating loving-kindness to stop anger are likewise called cessation. When someone intends to go somewhere but does not go, that too is called stopping.

Thus, we know that the word “cessation” is extremely broad and does not properly convey the term samatha. For example, the chun, zha, elm, and willow trees ⁽³⁾ are all called trees, but if one speaks only of “trees,” how could one specifically indicate the elm and willow? The samatha spoken of here as cessation now has three meanings.

First, one single-mindedly and exclusively recollects Amitabha Tathagata, aspiring to be born in that land; through the name of this Tathagata and the name of this land, one can stop all evils. Second, that Land of Peace and Bliss entirely transcends the paths of the three realms; whoever is born in that land will naturally cease all evil deeds of body, speech, and mind. Third, through the sustaining power of Amitabha Tathagata’s perfect awakening, that person will naturally cease seeking the fruits of the sravaka and pratyekabuddha paths.

These three kinds of cessation arise from the Tathagata’s virtues of true reality. Therefore, it is said: “because one wishes to practice samatha in true accordance.”

NOTES 40:

⁽¹⁾ Samatha is transliterated as sa-ma-tha and translated as “cessation,” meaning to come to a stop, restrain, or prevent.

⁽²⁾ That is, contemplating the entire body, inwardly and outwardly, as impure. Its essential purpose is to counteract sensual craving for the physical body. See the note on the nine perceptions below.

⁽³⁾ These words are all names of trees.

HOW DOES ONE CONTEMPLATE? THROUGH WISDOM ONE CONTEMPLATES, MINDFULLY CONTEMPLATING THAT LAND, BECAUSE ONE WISHES TO PRACTICE VIPASYANA IN TRUE ACCORDANCE.

(People) translate Vipaśyanā as contemplation. (However,) merely speaking broadly of it as contemplation (alone) does not yet fully convey its meaning. Why is this said? Contemplations such as contemplating the body as impermanent, suffering, empty, and non-self, as well as the nine perceptions ⁽¹⁾, are all called contemplation.

This would be like merely giving the names of the various trees mentioned above, without thereby obtaining the spring tree or the chá tree. Vipaśyanā, translated as contemplation, also has two meanings. First, while in this realm, one directs the mind to contemplate the three kinds of meritorious adornments of that realm.

Because these merits accord with reality, the practitioner also acquires merit that accords with reality. Here, merit that accords with reality means definitely attaining birth in that realm. Second, as soon as one is born in that pure land and encounters Amitābha Buddha, the bodhisattvas who have not yet realized the pure mind will ultimately realize the Dharma body of equality; together with the bodhisattvas who have realized the pure mind and the bodhisattvas of the higher bhūmis, they will ultimately attain equal quiescent extinction.

Therefore, it is said that one desires to practice Vipaśyanā in accordance with reality. ⁽²⁾

NOTE 41:

⁽¹⁾ The nine perceptions constitute a method of contemplation belonging to the contemplation of impurity. The nine perceptions are:

1. The perception that, after death, this body becomes swollen.

2. The perception of the corpse turning dark blue.

3. The perception of the corpse splitting open and decaying.

4. The perception of blood and pus oozing out.

5. The perception of the corpse becoming completely disintegrated.

6. The perception of animals gnawing at the corpse.

7. The perception of the corpse’s parts becoming scattered in different places.

8. The perception that only white bones remain.

9. The perception of the bones being burned into ash and dust.

⁽²⁾ Vipasyanā (Vipaśyanā) derives from the verbal root dṛś, meaning “to see,” combined with the prefix vi, which conveys the sense of dividing, distinguishing, or spreading out. Dṛś becomes the verbal stem paśya(ti); with vi prefixed, it becomes vipaśyati, meaning “to see through” or “to see clearly.” Its nominal form is Vipaśyana, transliterated as Tỳ Bà Xá Na; in Chinese it is translated as “contemplation” or “observation.”

THE CONTEMPLATION OF THAT REALM IS OF THREE KINDS. WHAT ARE THE THREE? FIRST, CONTEMPLATING THE MERITORIOUS ADORNMENTS OF THAT BUDDHA’S LAND. SECOND, CONTEMPLATING THE MERITORIOUS ADORNMENTS OF AMITĀBHA BUDDHA. THIRD, CONTEMPLATING THE MERITORIOUS ADORNMENTS OF THE BODHISATTVAS.

When the mind takes those phenomena as its objects, this is called contemplation; when the contemplating mind perceives them distinctly, this is called observation.

WHAT IS DEDICATION OF MERIT? NEVER ABANDONING ANY SUFFERING SENTIENT BEING, ONE CONSTANTLY MAKES VOWS, TAKING THE DEDICATION OF MERIT AS FOREMOST, IN ORDER TO PERFECT THE MIND OF GREAT COMPASSION.

The dedication of merit has two aspects: first, the aspect of going forth; second, the aspect of returning. The aspect of going forth is to turn one’s own merit toward all sentient beings and bestow it upon them, vowing to be born together with them in the Pure Land of Peace and Bliss of Amitābha Tathagata. The aspect of returning is that, after being born in that realm and attaining the power of skillful means perfected through Śamatha and Vipaśyanā, one returns and enters the dense forest of birth and death, teaching and transforming all sentient beings so that they may together turn toward the Buddha path.

Whether going forth or returning, both are undertaken to carry sentient beings across the ocean of birth and death. Therefore, it is said that one takes the dedication of merit as foremost in order to perfect the mind of great compassion.

The essence and characteristics of contemplative practice are as follows: within this section there are two kinds of essence: first, the essence of the receptacle world; second, the essence of sentient beings. Within the section on the receptacle world, there are again three levels: first, the essence and characteristics of the land; second, the manifestation of the meaning of benefiting oneself and others; third, entry into the ultimate truth. The essence and characteristics of the land will now be explained:

1) The essence and characteristics of the land.

HOW DOES ONE CONTEMPLATE THE MERITORIOUS ADORNMENTS OF THAT BUDDHA’S LAND? THE MERITORIOUS ADORNMENTS OF THAT BUDDHA’S LAND ARE ACCOMPLISHED THROUGH INCONCEIVABLE POWER AND ARE LIKE THE NATURE OF THE WISH-FULFILLING MAṆI JEWEL, THESE BEING DHARMAS THAT ARE SIMILAR YET CONTRASTING.

“Inconceivable power” ⁽¹⁾ refers collectively to the inconceivable power of the seventeen kinds of meritorious adornments belonging to that Buddha’s land. According to the sūtras, there are, in brief, five kinds of inconceivability: first, whether sentient beings are numerous or few is inconceivable; second, the power of karma is inconceivable; third, the power of dragons is inconceivable; fourth, the power of meditative concentration is inconceivable; fifth, the power of the Buddha-Dharma is inconceivable.

Among these, the inconceivability of the Buddha-land comprises two kinds of power. First is the power of karma, meaning that it was brought into being through the power of the great-vow karma arising from the supramundane roots of goodness of Bodhisattva Dharmākara. ⁽²⁾ Second, that realm is sustained and gathered in through the power of the skillful abiding and preservation of the Dharma King Amitābha. ⁽³⁾ Regarding these two kinds of inconceivability, each characteristic among the seventeen kinds of merit listed below is inconceivable; this will be explained when those passages are reached.

The statement that it is “like the nature of that wish-fulfilling maṇi jewel, these being dharmas that are similar yet contrasting” means that the nature of that wish-fulfilling maṇi jewel is borrowed to reveal the inconceivable nature of the Land of Peace and Bliss. When Buddhas enter nirvana, through the power of skillful means ⁽⁴⁾, they leave behind relics ⁽⁵⁾ from parts of their bodies in order to bring blessings to sentient beings. ⁽⁶⁾ When the blessings of sentient beings are exhausted, these relics transform into wish-fulfilling maṇi jewels.

Such jewels are mostly found in the great ocean. Great dragon kings use them as ornaments upon their heads. If a wheel-turning sage king ⁽⁷⁾ appears in the world, through compassionate skillful means he obtains such a jewel and brings great benefit throughout Jambudvīpa. ⁽⁸⁾ For example, if clothing, food and drink, lamps, or medicine are needed, then, according to the articles desired, the king purifies himself through fasting, places the jewel atop a high standard, and makes this vow: “If I truly am a wheel-turning king, may this precious jewel rain down such articles, filling an area of one mile, ten miles, or one hundred miles, all in accordance with my aspiration.” At that very moment, all kinds of articles immediately rain down from the sky, precisely in accordance with his wish,

completely satisfying the wishes of everyone throughout the realm.

This occurs through the power inherent in the nature of that jewel. The Buddha-land of Peace and Bliss is likewise: through the nature of the Land of Peace and Bliss, its manifold accomplishments are fulfilled. “Similar yet contrasting” means that, through the power of that jewel, when food or clothing is sought, it can rain down food and clothing in accordance with the wishes of those who seek them; it does not rain them down naturally when nothing has been sought.

This Buddha-land, however, is not like that. Through the inherent nature of that realm, all wishes are perfectly and completely fulfilled, without the slightest deficiency. The nature of that jewel is provisionally taken as an analogy; therefore, it is said to be similar yet contrasting.

Moreover, that jewel can satisfy only sentient beings’ wishes for food and clothing; it cannot satisfy their aspiration for the unsurpassed path. Furthermore, that jewel can satisfy only the wishes pertaining to a single body of each sentient being; it cannot satisfy the wishes of sentient beings’ immeasurable bodies. ⁽⁹⁾ Because there are immeasurable distinctions such as these, it is called merely similar.

NOTE 42:

⁽¹⁾ The Chinese text reads “inconceivable.”

⁽²⁾ That is, the former incarnation of Amitābha Buddha; see the Larger Sūtra of Immeasurable Life.

⁽³⁾ “Gathered in” is shè in Chinese. It means that Amitābha Buddha not only brought the Land of Ultimate Bliss into being, but also abides there to preserve and sustain that realm.

⁽⁴⁾ The power of skillful means here is connected with the mind of great compassion in the intention to liberate sentient beings. Because of the mind of great compassion, all Buddhas cultivate every kind of merit and wisdom, and then employ these as skillful means to liberate sentient beings. The departure of the Buddhas—that is, their entry into nirvana—is also a power of skillful means for liberating sentient beings. In addition to the true meaning of nirvana, they also leave behind relics to benefit sentient beings in the course of bringing them to liberation.

⁽⁵⁾ Relics (Śarīna) originally mean bones of the body, the body, the physical form, and so forth. The term is used to refer to the remains left by the Buddhas—and later even by the Buddha’s noble disciples—after cremation.

⁽⁶⁾ Relics are left for sentient beings to venerate. Such veneration gives rise to genuine merit.

⁽⁷⁾ That is, during the age of a Wheel-Turning King (Cakra-vartitva), who teaches and transforms sentient beings by means of the path of the ten wholesome deeds; therefore, that age is wholly virtuous.

⁽⁸⁾ See note ⁽⁹⁾, section 3, page 26.

⁽⁹⁾ This means that if sentient beings possessed immeasurable bodies and all those immeasurable bodies simultaneously desired something, a mani jewel could not satisfy them; yet the Land of Ultimate Bliss can satisfy the immeasurable bodies of sentient beings. (Here, Master Tanluan sets forth a distinctive quality of the Land of Ultimate Bliss, though it does not go beyond the qualities of that land as “vast and boundless” and “providing complete fulfillment for all.”)

THE CONTEMPLATION OF THE ACCOMPLISHMENT OF THE MERITORIOUS ADORNMENTS OF THAT BUDDHA-LAND COMPRISES SEVENTEEN ASPECTS THAT SHOULD BE KNOWN. WHAT ARE THE SEVENTEEN?

– FIRST IS THE ACCOMPLISHMENT OF THE MERITORIOUS ADORNMENT OF PURITY,

– SECOND IS THE ACCOMPLISHMENT OF THE MERITORIOUS ADORNMENT OF MAGNITUDE,

– THIRD IS THE ACCOMPLISHMENT OF THE MERITORIOUS ADORNMENT OF NATURE,

– FOURTH IS THE ACCOMPLISHMENT OF THE MERITORIOUS ADORNMENT OF FORM,

– FIFTH IS THE ACCOMPLISHMENT OF THE MERITORIOUS ADORNMENT OF ALL KINDS OF THINGS,

– SIXTH IS THE ACCOMPLISHMENT OF THE MERITORIOUS ADORNMENT OF SUBLIME COLOR,

– SEVENTH IS THE ACCOMPLISHMENT OF THE MERITORIOUS ADORNMENT OF TOUCH,

– EIGHTH IS THE ACCOMPLISHMENT OF THE MERITORIOUS ADORNMENT OF THE THREE KINDS,

– NINTH IS THE ACCOMPLISHMENT OF THE MERITORIOUS ADORNMENT OF RAIN,

– TENTH IS THE ACCOMPLISHMENT OF THE MERITORIOUS ADORNMENT OF LIGHT,

– ELEVENTH IS THE ACCOMPLISHMENT OF THE MERITORIOUS ADORNMENT OF SUBLIME SOUND,

– TWELFTH IS THE ACCOMPLISHMENT OF THE MERITORIOUS ADORNMENT OF THE LORD,

– THIRTEENTH IS THE ACCOMPLISHMENT OF THE MERITORIOUS ADORNMENT OF THE RETINUE,

– FOURTEENTH IS THE ACCOMPLISHMENT OF THE MERITORIOUS ADORNMENT OF ENJOYMENT,

– FIFTEENTH IS THE ACCOMPLISHMENT OF THE MERITORIOUS ADORNMENT OF FREEDOM FROM ALL CALAMITIES,

– SIXTEENTH IS THE ACCOMPLISHMENT OF THE MERITORIOUS ADORNMENT OF THE GATE OF GREAT MEANING,

– SEVENTEENTH IS THE ACCOMPLISHMENT OF THE MERITORIOUS ADORNMENT OF THE COMPLETE FULFILLMENT OF ALL THAT IS SOUGHT.

The chapter headings are presented first, followed by their explanations.

THE ACCOMPLISHMENT OF THE MERITORIOUS ADORNMENT OF PURITY IS EXPRESSED IN THE VERSE: “CONTEMPLATE THE CHARACTERISTICS OF THAT WORLD; IT SURPASSES THE PATHS OF THE THREE REALMS.”

Why is this accomplishment inconceivable? Because there are ordinary beings in whom the afflictions are fully present, yet they too attain birth in that land. Ultimately, the binding karma of the three realms cannot draw them back. Thus, without severing the afflictions, they nevertheless attain a share in nirvana. How could this be conceivable?

THE ACCOMPLISHMENT OF THE MERITORIOUS ADORNMENT OF MAGNITUDE IS EXPRESSED IN THE VERSE: “ULTIMATELY, IT IS LIKE EMPTY SPACE, VAST AND BOUNDLESS.”

Why is this accomplishment inconceivable? If the humans and devas of that land desire palaces or towers—whether one yojana, one hundred yojanas, or one thousand yojanas in breadth, with one thousand or ten thousand chambers—they arise according to their wishes, and this is so for each individual. Moreover, among the sentient beings throughout the worlds of the ten directions, those who aspire to be born there—whether they have already been born, are now being born, or will be born—are so numerous that, in the span of a single period or a single day, even calculation cannot determine their number.

Yet that world remains like empty space, without the slightest appearance of confinement. The sentient beings therein, vast as their number is, all possess great and expansive aspirations, as limitless as empty space. The magnitude of that land can bring to fulfillment the measure of sentient beings’ mental activities ⁽¹⁾.

How could this be conceivable?

NOTE 43:

⁽¹⁾ “Mental activities” means the tendencies, qualities, and dispositions of the mind while it is active and presently manifest. The mental activities of sentient beings ordinarily follow tendencies toward greed, anger, and delusion and are confined by the view of self. Yet if they are born in the Land of Ultimate Bliss, that world causes their mental activities to become vast and immeasurable—that is, their compassion and wisdom develop in accordance with the Mahayana.

THE ACCOMPLISHMENT OF THE MERITORIOUS ADORNMENT OF NATURE IS EXPRESSED IN THE VERSE: “FROM THE GREAT COMPASSION OF THE RIGHT PATH, SUPRAMUNDANE ROOTS OF VIRTUE ARISE.”

Why is this accomplishment inconceivable? It is like the Kalakula insect: its form is tiny, but when it encounters a great wind, its body becomes as large as a great mountain. According to whether the wind is strong or weak, it takes that as the form of its own body. Sentient beings born in the Land of Peace and Bliss are likewise. Upon being born in that world of the right path, they immediately accomplish supramundane roots of virtue and enter the assembly of those assured of enlightenment. Like that insect, whose body is not its own body yet is its own body ⁽¹⁾, how could this be conceivable?

NOTE 44:

⁽¹⁾ This means that the Kalakula insect relies upon the force of the wind to transform its body into a larger or smaller form; this does not occur through its own intention. The conjunction of the wind and the body becomes an inconceivable event. Likewise, it is inconceivable that sentient beings born in the Land of Ultimate Bliss accomplish roots of virtue and right concentration.

THE ACCOMPLISHMENT OF THE MERITORIOUS ADORNMENT OF FORM IS EXPRESSED IN THE VERSE: “PURE LIGHT COMPLETELY FILLS IT, LIKE A MIRROR AND THE ORBS OF THE SUN AND MOON.”

Why is this accomplishment inconceivable? Ordinarily, one attains a dignified and handsome appearance through patience, because one’s own mind exerts its influence ⁽¹⁾. Here, however, as soon as one is born in that land, there is no longer any distinction between anger and patience ⁽²⁾. The physical forms and statures of the humans and devas there are equally exquisite. This is due to the power of pure light. That light does not belong to mental activity, yet it is still an event pertaining to mental activity. How could this be conceivable?

NOTE 45:

⁽¹⁾ This means that because the mind possesses the merit of patience, it gives rise to a dignified appearance.

⁽²⁾ This means that in the Land of Ultimate Bliss, anger and patience alike have the single characteristic of equality—that is, the characteristic of prajnaparamita wisdom.

THE ACCOMPLISHMENT OF THE MERITORIOUS ADORNMENT OF ALL KINDS OF THINGS IS EXPRESSED IN THE VERSE: “ENDOWED WITH THE NATURE OF PRECIOUS TREASURES, IT EMBRACES EVERY SUBLIME ADORNMENT.”

Why is this accomplishment inconceivable? All kinds of things ⁽¹⁾ in that land—whether made of one treasure, ten treasures, or hundreds of thousands of kinds of treasures—appear at will according to one’s wishes, and there is no one for whom they are not fully provided. If one then wishes them all to be cleared away, they immediately disappear completely. Thus the mind attains mastery surpassing even supernormal powers. How could this be conceivable?

NOTE 46:

⁽¹⁾ “All kinds of things” means each and every object in that land.

THE ACCOMPLISHMENT OF THE MERITORIOUS ADORNMENT OF SUBLIME COLOR IS EXPRESSED IN THE VERSE: “THE STAINLESS LIGHT BLAZES FORTH, PURE AND BRILLIANT, ILLUMINATING THE WORLD.”

Why is (the accomplishment) here inconceivable? When the light illuminates all things, it reveals both within and without. When this light illuminates the mind, ignorance is utterly extinguished. Light performs the Buddha’s work; how could this be conceivable?

THE ACCOMPLISHMENT OF THE MERIT OF THE ADORNMENT OF TOUCH IS EXPRESSED IN THE VERSE:

Why is (the accomplishment) here inconceivable? Ordinarily, jewels are said to be hard, yet here they are soft and yielding. Touch that gives rise to pleasure should normally engender attachment, yet here it increases the power of the Path. Such a phenomenon accords with fondness ⁽¹⁾; how could this be conceivable?

NOTE 47:

⁽¹⁾ This means that although a mind of fondness remains, it nevertheless accords with the essence of the Path.

THE ACCOMPLISHMENT OF THE MERIT OF THE THREE KINDS OF ADORNMENT: THREE KINDS SHOULD BE KNOWN. WHAT ARE THE THREE? FIRST, WATER; SECOND, EARTH; THIRD, SPACE.

These three are discussed together because they belong to the same class. Why is this said? First, they belong to the same class as the six great elements, namely space, consciousness, earth, water, fire, and wind ⁽¹⁾. Second, they belong to the same undifferentiated class, namely earth, water, fire, wind, and space. Only three kinds are mentioned because the great element of consciousness pertains to the world of sentient beings; the great element of fire does not exist in that land; and although wind exists there, it cannot be seen and has no abiding place. Therefore, from among the five kinds included within the six great elements, three that possess form and can serve as adornments are selected and discussed together.

NOTE 48:

⁽¹⁾ These six pervade all space and time and are therefore called “great” (mahābhūta). “Mahā” means great, while “bhūta” denotes a quality or attribute. “Mahābhūta” thus means a great quality…

THE ACCOMPLISHMENT OF THE MERIT OF THE ADORNMENT OF WATER IS EXPRESSED IN THE VERSE:

Why is (the accomplishment) here inconceivable? The humans and devas of that Pure Land do not depend upon water to nourish their bodies, so what need have they of water? Having attained purity, why would they need to bathe, and what further use would they have for water?

In that land there are no four seasons; it is always temperate and never oppressively hot, so what further use would they have for water? Though it is not needed, it nevertheless exists; there must surely be a reason. The Sutra ⁽¹⁾ states: If the bodhisattvas and shravakas there enter a jeweled pond and wish the water to reach their feet, the water immediately reaches their feet.

If they wish it to rise to their knees, it immediately reaches their knees. If they wish it to reach their waists, it immediately reaches their waists. If they wish it to reach their necks, it immediately reaches their necks.

If they wish it to pour over their bodies, it naturally pours over their bodies. If they wish it to recede, the water immediately recedes. Whether temperate, cool, or warm, it naturally accords with their wishes.

It refreshes their spirits, delights their bodies, and completely removes the defilements of the mind. Clear, tranquil, and pure, it is so pristine as to appear formless. The radiant jewels illuminate every depth.

Ripples flow against the current and circulate into one another. Gently and serenely they drift, neither slowly nor swiftly. Countless waves arise, naturally producing wondrous sounds.

Whatever each person ought to hear, there is no one who does not hear it ⁽²⁾. Some hear the sound of the Buddha; some hear the sound of the Dharma; some hear the sound of the Sangha; some hear the sound of quiescence; some hear the sound of emptiness and non-self; the sound of great loving-kindness and compassion; the sound of the paramitas; or the sound of the ten powers, the fearlessnesses, and the distinctive qualities ⁽³⁾; the sound of the superknowledges and wisdoms ⁽⁴⁾; the sound of non-creation ⁽⁵⁾; the sound of neither arising nor ceasing; the sound of the patient acceptance of the non-arising of dharmas ⁽⁶⁾; and even the sounds of the many wondrous teachings of the amrita anointment ⁽⁷⁾.

Such sounds correspond to what sentient beings ought to hear, and therefore they rejoice immeasurably. These sounds accord with the true meaning of quiescence, freedom from desire, and purity; they accord with the distinctive qualities, fearlessnesses, Three Jewels, and powers; and they accord with the Path practiced by bodhisattvas and shravakas possessing the superknowledges and wisdoms. There are no names for the sufferings and tribulations of the three evil paths; there are only naturally occurring sounds of joy and bliss.

Therefore, that water is called Peace and Bliss. The water here performs the Buddha’s work; how could this be conceivable?

NOTE 49:

⁽¹⁾ That is, the Larger Sutra of Infinite Life.

⁽²⁾ The original reads: “According to what is appropriate for each, there is none who does not hear.” This means that the sounds respond precisely to the faculties and dispositions of each sentient being, manifesting the corresponding teachings to benefit those who hear them.

⁽³⁾ “Distinctive” means not held in common. The Buddha possesses qualities that bodhisattvas, shravakas, humans, and devas do not possess; these are therefore called the distinctive qualities. In summary, there are eighteen: the ten powers, the four fearlessnesses, the three foundations of mindfulness, and great compassion. The Mahāprajñāpāramitā Śāstra, however, lists a different set of eighteen qualities (see fascicle 26 of the Mahāprajñāpāramitā Śāstra).

⁽⁴⁾ The superknowledges and wisdoms refer to the six superknowledges (together with the three knowledges) and the three kinds of wisdom. The six superknowledges are: 1. the superknowledge of the divine eye; 2. the superknowledge of the divine ear; 3. the superknowledge of former lives (knowledge of previous existences); 4. the superknowledge of others’ minds (knowledge of the minds of others); 5. the superknowledge of miraculous powers (traveling through the air, walking upon water, and passing unobstructed through walls); 6. the superknowledge of the exhaustion of the outflows (ending the afflictions and bringing birth and death to an end). The three kinds of wisdom are: 1. wisdom arising from hearing; 2. wisdom arising from reflection; 3. wisdom arising from cultivation.

⁽⁵⁾ Non-creation means that nothing is produced or fabricated; that is, there are no causes and conditions.

⁽⁶⁾ See note ⁽¹⁶⁾, page 30.

⁽⁷⁾ Amrita is the supreme, exquisitely flavored nectar, used as a metaphor for the wondrous Dharma of awakening and liberation. Anointment means pouring water upon the crown of the head. According to an ancient Indian custom, royal princes received an anointment ceremony in which sacred water was poured upon the crown of the head, formally establishing them as crown princes who would succeed their royal fathers. The Buddhadharma uses this as a metaphor for bodhisattvas who enter the Path and abide firmly in it.

THE ACCOMPLISHMENT OF THE MERIT OF THE ADORNMENT OF THE LAND IS EXPRESSED IN THE VERSE:

Why is (the fulfillment) here inconceivable? All the various adornments of that land—whether made of one jewel, ten jewels, a hundred jewels, or even immeasurable jewels—accord with the mind and conform to one’s wishes, being perfectly and fully adorned. These adornments are like a bright, spotless mirror, in which all the pure and impure characteristics of the lands of the ten directions, together with the karmic conditions of good and evil, are entirely manifested ⁽¹⁾.

When the humans and devas of that land behold those things, an aversion to evil like testing boiling water and an eagerness for goodness as though never able to do enough ⁽²⁾ naturally arise in them. It is also like the great bodhisattvas who take jewels that illuminate the Dharma-nature as their crowns. Within these jeweled crowns they see all the Buddhas and also penetrate the nature of all dharmas.

Again, it is like the time when the Buddha taught the Lotus Sutra and emitted from between his eyebrows a ray of light that illuminated eighteen thousand lands to the east, making them all appear golden. From the Avīci Hell upward to the Summit of Existence Heaven ⁽³⁾, the beings of the six realms throughout those worlds ⁽⁴⁾, the destinations toward which they proceeded in samsara, the karmic conditions of good and evil, and the pleasant and painful retributions they received—all were clearly visible within that light.

These are fundamentally phenomena of the same kind. These reflected images perform the Buddha’s work; how could this be conceived?

NOTE 50:

⁽¹⁾ That is, they all appear within the jeweled adornments.

⁽²⁾ The original text reads “testing boiling water and not being able to do enough.” “Testing boiling water” means cautiously testing scalding water, while “not being able to do enough” means never catching up or never doing enough. This expression is borrowed from the Confucian Analects (the chapter “Ji Shi”), which says: “On seeing what is good, act as though you could never do enough; on seeing what is not good, recoil as though testing boiling water.” This means that one never considers the practice of goodness sufficient, while one is truly cautious about evil and dares not commit it, just as one cautiously tests hot water with the hand. Thus, “testing boiling water” and “not being able to do enough” signify fear of doing evil and eagerness to do good.

⁽³⁾ The Summit of Existence Heaven (Akaniṣṭha) is precisely the “Highest Form Heaven.” It is the ultimate heaven of the form realm, the realm possessing material form; above it lies the formless realm, which has no material form. Thus, this heaven is regarded as being at the summit of the worlds of form and is therefore called the Summit of Existence.

⁽⁴⁾ The six realms of beings are the six courses of samsara: 1. hell beings, 2. hungry ghosts, 3. animals, 4. asuras, 5. humans, and 6. devas.

THE FULFILLMENT OF THE MERIT OF THE ADORNMENT OF SPACE IS EXPRESSED IN THE VERSE: “MEASURELESS JEWELS INTERWEAVE; SPACE IS FILLED WITH NETS. BELLS OF EVERY KIND RESOUND, REVERBERATING WITH THE WONDROUS DHARMA.”

Why is (this fulfillment) inconceivable? The sutra says: Immeasurable jeweled nets cover and protect the Buddha-land. They are all adorned and embellished with strands of gold and pearls and with hundreds of thousands of rare, wondrous, and precious assorted jewels.

Jeweled bells hang down on all four sides. Their radiant colors sparkle with unsurpassed beauty. A wind of virtue ⁽¹⁾ arises naturally, blowing gently and softly.

This wind is temperate, neither cold nor hot; warm, cool, soft, and gentle; neither slow nor swift. Blowing through the nets and jeweled trees, it produces immeasurable subtle and wondrous Dharma sounds and spreads afar myriad kinds of mild and elegant fragrances of virtue. Whoever hears those Dharma sounds naturally gives rise to no defiled habits of dust and toil ⁽²⁾.

When the wind touches the body, all experience bliss. The sounds here perform the Buddha’s work; how could this be conceived?

NOTE 51:

⁽¹⁾ A wind of virtue means a wind of merit, a wind that produces the beneficial effects of merit.

⁽²⁾ The original text reads “habitual defilements of dust and toil,” referring to the habitual tendencies of greed, hatred, delusion, and the afflictions that bind beings to the impure realms of samsara.

THE FULFILLMENT OF THE MERIT OF THE ADORNMENT OF RAIN IS EXPRESSED IN THE VERSE: “FLOWERS AND GARMENTS RAIN DOWN AS ADORNMENTS; MEASURELESS FRAGRANCE PERFUMES ALL.”

Why is (the fulfillment) here inconceivable?

The sutra says: The wind scatters flowers throughout the Buddha-land. They are arranged according to color without disorder or confusion and are soft, smooth, moist, and richly fragrant. When feet tread upon them, they sink four inches; when the feet are lifted, they return to their former state.

Once the flowers have served their purpose, the earth opens, and they successively disappear into it, leaving everything pure without the slightest remnant ⁽¹⁾. According to the appointed times, the wind scatters flowers in this manner six times each day. Moreover, jeweled lotus flowers fill the entire world.

Each jeweled flower has hundreds of thousands of kotis of petals. The radiance of these flowers comprises immeasurable varieties of color. Blue flowers emit blue light, white flowers emit white light, and the black, yellow, red, and purple flowers likewise shine brilliantly in light and color.

Their luminous splendor blazes forth, shining as brightly as the sun and moon. From each flower issue thirty-six hundred thousand kotis of rays of light. From each ray of light issue thirty-six thousand kotis of Buddhas, whose bodies are the color of purple-gold and whose excellent marks are extraordinary.

Each of these Buddhas ⁽²⁾ in turn emits hundreds of thousands of rays of light and proclaims the subtle and wondrous Dharma universally to beings throughout the ten directions. Each of these Buddhas establishes immeasurable beings upon the true path of Buddhahood. The flowers perform the Buddha’s work; how could this be conceived?

NOTE 52:

⁽¹⁾ This means that all these flowers disappear into the earth, leaving not the slightest trace of refuse.

⁽²⁾ That is, each Buddha in every group of thirty-six hundred thousand kotis of Buddhas appearing within each of the thirty-six hundred thousand kotis of rays of light.

THE FULFILLMENT OF THE MERIT OF THE ADORNMENT OF LIGHT IS EXPRESSED IN THE VERSE: “THE SUN OF THE BUDDHA’S WISDOM SHINES, PURELY DISPELLING THE WORLD’S DARKNESS AND DELUSION.”

Why is (the fulfillment) here inconceivable? The light of that land arises from the wisdom produced by the Tathagata’s recompense. Whoever is touched by it ultimately has all the darkness of ignorance dispelled. The light itself is not wisdom, yet it can perform the function of wisdom; how could this be conceived?

THE FULFILLMENT OF THE MERIT OF THE ADORNMENT OF WONDROUS SOUND IS EXPRESSED IN THE VERSE: “THE PURE SOUND AWAKENS BEINGS FAR AND WIDE; SUBTLE AND WONDROUS, IT IS HEARD THROUGHOUT THE TEN DIRECTIONS.”

Why is (the fulfillment) here inconceivable? The sutra says: If a person merely hears that the land is pure and blissful, and then keeps it in mind and aspires to be born there, that person will also attain birth there and immediately enter the assembly assured of right concentration. Here, the very name of the land performs the Buddha’s work; how could this be conceived?

THE FULFILLMENT OF THE MERIT OF THE ADORNMENT OF THE LORD IS EXPRESSED IN THE VERSE: “AMITĀBHA, THE PERFECTLY ENLIGHTENED ONE, THE DHARMA KING, ABIDES AND SUSTAINS IT SKILLFULLY.”

Why is (the fulfillment) here inconceivable? The perfect enlightenment of Amitābha is inconceivable. How, then, could that Pure Land of Peace and Bliss, sustained through the activity of Amitābha’s perfect enlightenment, be conceived?

“Abiding” means neither changing nor perishing; “sustaining” means neither scattering nor being lost. It is like coating a seed with an incorruptible medicine: placed in water, it does not rot; placed in fire, it does not burn; and when it encounters the proper causes and conditions, it immediately sprouts. Why is this so?

Because of the power of the incorruptible medicine. If a person is born in the Pure Land of Peace and Bliss and afterward aspires to be born within the three realms to teach and transform sentient beings, that person relinquishes life in the Pure Land and, in accordance with the aspiration, attains birth within the three realms. Although born among the varied forms of existence in the three realms, as though amid water and fire, the seed of unsurpassed bodhi will ultimately never decay.

Why is this so? Because it has been skillfully sustained by Amitābha’s perfect enlightenment.

THE ACCOMPLISHMENT OF THE MERIT OF THE ADORNMENT OF THE RETINUE IS EXPRESSED IN THE VERSE: “THE PURE FLOWER ASSEMBLY OF THE TATHAGATA IS TRANSFORMATIONALLY BORN FROM THE FLOWER OF PERFECT ENLIGHTENMENT.”

Why is this accomplishment inconceivable? Ordinarily, beings born in the various worlds are born from the womb, from eggs, from moisture, or by transformation; their retinues are of varying sizes, and they experience myriad kinds of suffering and happiness. This is due to their diverse karma. Yet in that Land of Peace and Bliss, there is no one who is not transformationally born from the pure flower of perfect enlightenment of Amitabha Tathagata. Because they all equally practice mindfulness of the Buddha, there is no other path. All who belong within the Dharma-realm ⁽¹⁾ are therefore brothers. Their retinue is immeasurable—how could this be conceived?

NOTE 53:

⁽¹⁾ Dharma-realm: The word “realm” corresponds to the Sanskrit dhātu, which also means “nature.” All existing things are results, and results must naturally have causes. A result is determined by its cause and is entirely confined within the limits of that cause. Therefore, the fundamental causal elements are called dhātus, or realms.

THE ACCOMPLISHMENT OF THE MERIT OF THE ADORNMENT OF ENJOYMENT IS EXPRESSED IN THE VERSE: “DELIGHTING IN THE FLAVOR OF THE BUDDHA-DHARMA, THEY TAKE MEDITATIVE SAMADHI AS FOOD.”

Why is this accomplishment inconceivable? Without eating, they are nevertheless able to sustain their lives, for what sustains those lives has a cause. Is this not because the Tathagata fulfilled his fundamental vows? ⁽¹⁾ Taking the Buddha’s vow as my very life—how could this be conceived?

NOTE 54:

⁽¹⁾ This means that our lives in the Pure Land are not brought about by our own individual karmic consciousness. Through the mind of faith and the mind of aspiration that dedicate merit toward birth in the Pure Land, we can take all the pure karma of the Pure Land as our lives in the Pure Land. Moreover, the pure karma of the Pure Land is precisely the result—the adornment of merit—of the fulfillment of Amitabha Buddha’s fundamental vows to save sentient beings. Thus, the lives of sentient beings in the Pure Land are precisely the fulfillment of Amitabha Buddha’s fundamental vows.

Could this perhaps be the origin of the position that faith in Amitabha’s fundamental vows fulfills every condition necessary for birth in the Pure Land, a position that profoundly influenced the Japanese Pure Land tradition?

THE ACCOMPLISHMENT OF THE MERIT OF THE ADORNMENT OF FREEDOM FROM ALL CALAMITIES IS EXPRESSED IN THE VERSE: “FOREVER FREE FROM THE AFFLICTIONS OF BODY AND MIND, THEY CONSTANTLY EXPERIENCE UNCEASING BLISS.”

Why is this accomplishment inconceivable? The sutra says: “The body is an instrument of suffering, and the mind is the source of affliction.” Yet beings in that land possess both body and mind while experiencing unceasing bliss—how could this be conceived?

THE ACCOMPLISHMENT OF THE MERIT OF THE ADORNMENT OF THE GATE OF GREAT MEANING IS EXPRESSED IN THE VERSE: “THE REALM OF MAHAYANA’S WHOLESOME ROOTS IS EQUAL, WITHOUT REVILED NAMES; WOMEN, THOSE WITH IMPAIRED FACULTIES, AND BEINGS OF THE TWO VEHICLES ARE NOT BORN THERE.” IT SHOULD BE KNOWN THAT THE FRUIT OF BIRTH IN THE PURE LAND IS FREE FROM TWO KINDS OF REVILED DEFECTS: FIRST, THEIR SUBSTANCE; SECOND, THEIR NAMES. THERE ARE THREE KINDS OF SUBSTANTIAL DEFECT: FIRST, BEINGS OF THE TWO VEHICLES; SECOND, WOMEN; THIRD, PERSONS WHOSE FACULTIES ARE INCOMPLETE.

BECAUSE THE PURE LAND HAS NONE OF THESE THREE DEFECTS, IT IS SAID TO BE “FREE FROM REVILED SUBSTANCES.” THERE ARE ALSO THREE KINDS OF REVILED NAME. THIS MEANS THAT THE PURE LAND NOT ONLY LACKS THOSE THREE SUBSTANCES, BUT EVEN THE NAMES “BEINGS OF THE TWO VEHICLES,” “WOMEN,” AND “THOSE WHOSE FACULTIES ARE INCOMPLETE” ARE NEVER HEARD THERE. IT IS THEREFORE SAID TO BE “FREE FROM REVILED NAMES.” THE WORD EQUAL MEANS THAT ALL SENTIENT BEINGS IN THE PURE LAND ARE EQUAL IN THEIR SINGLE CHARACTERISTIC.

Why is this accomplishment inconceivable? Ordinarily, even the things used in common by heavenly beings, such as food, have different colors according to the extent of their merit. Only when a toe presses upon the ground does the meaning of what is gold and what is gravel become clear. ⁽¹⁾ Yet those who aspire to be born there originally belong to the threefold division of three grades, ⁽²⁾ while now there is not the slightest difference among them. Just as the Chui and Sheng Rivers ⁽³⁾ become of one flavor, how could this be conceived?

NOTE 55:

⁽¹⁾ The original reads: “When the toe presses upon the ground, the meaning of gold and gravel is then made clear.” The chapter “Buddha Lands” in the Vimalakirti Sutra states: “Thereupon the Buddha pressed his toe upon the earth, and immediately the three-thousandfold great-thousand world was adorned with hundreds of thousands of precious treasures such as these, resembling the realm of the Buddha Jeweled Adornment, adorned with immeasurable merits.” The point here is that lands appear pure or impure because the wisdom and merit of sentient beings are incomplete.

In the sutra, Shariputra doubted the purity of Shakyamuni Buddha’s land, so the Buddha pressed his toe upon the earth to demonstrate that, through the true wisdom of the Buddhas, all lands are equally pure. The issue is whether or not one possesses true wisdom. Thus, although sentient beings perceive pure lands and impure lands, in true reality all lands have a single flavor.

⁽²⁾ The threefold division of three grades refers to the nine grades through which Amitabha Buddha saves sentient beings (see the Sutra of Contemplation on the Buddha of Infinite Life).

⁽³⁾ These are merely two rivers in China used as an illustration. Although rivers have different flavors, upon entering the sea they become a single flavor.

THE ACCOMPLISHMENT OF THE MERIT OF THE ADORNMENT OF FULFILLING ALL ASPIRATIONS IS EXPRESSED IN THE VERSE: “WHATEVER SENTIENT BEINGS MAY WISH, ALL THEIR ASPIRATIONS ARE FULFILLED.”

Why is this accomplishment inconceivable? If the humans and heavenly beings of that land wish to travel to immeasurable Buddha lands throughout the worlds of the ten directions to make offerings to the Buddhas and bodhisattvas, and wish to obtain all the requisites needed for those offerings, there is no wish that is not fulfilled as they desire. Furthermore, if they wish to relinquish their lives in that land and be born in other lands, they are free to choose whether their lives there will be long or short, and everything is attained according to their wishes. Although they have not yet reached the stage of mastery, ⁽¹⁾ they possess the same functions as those who have attained mastery—how could this be conceived?

NOTE 56:

⁽¹⁾ Mastery means being able to act freely according to one’s wishes without any obstruction. Here, however, it refers to mastery of wisdom, merit, and spiritual powers on the path; it does not mean allowing greed, anger, and delusion to operate freely at will.

2) Manifesting benefit for oneself and others.

THIS CONCLUDES THE BRIEF EXPLANATION OF THE ACCOMPLISHMENT OF THE MERIT OF THE SEVENTEEN KINDS OF ADORNMENT OF AMITABHA BUDDHA’S LAND. THEREIN, THE ACCOMPLISHMENT OF THE GREAT POWER OF MERIT THAT BENEFITS ONESELF IS MANIFESTED THROUGH THE ACCOMPLISHMENT OF THE MERIT THAT BENEFITS OTHERS.

“To explain briefly” indicates that the merits of that Pure Land are immeasurable and are not limited to these seventeen kinds. It is like placing Mount Sumeru within a mustard seed or containing the entire great ocean within a pore. It is not that the mountain or ocean possesses some divine quality, nor that a pore or mustard seed has any special power. That which brings about the marvel is itself truly marvelous. Thus, although the seventeen kinds are said to benefit others, their meaning of benefiting oneself is manifestly evident as well. ⁽¹⁾

NOTE 57:

⁽¹⁾ This means that whatever creates a marvel is itself marvelous, just as one who benefits others thereby becomes a source of benefit. Thus, once one has benefited others, one has oneself already benefited.

3) Entering the ultimate truth.

THE ADORNMENT OF THE REALM OF THE BUDDHA OF IMMEASURABLE LIFE IS THE CHARACTERISTIC OF THE SUBTLE AND WONDROUS REALM OF THE ULTIMATE TRUTH. THIS IS EXPOUNDED IN SIXTEEN SENTENCES AND ONE SENTENCE IN SEQUENCE, AS SHOULD BE KNOWN.

The ultimate truth is the Buddha’s Dharma of causes and conditions. Because this truth has the meaning of an objective realm, the sixteen sentences concerning the various adornments are called the characteristics of the subtle and wondrous realm. This meaning will be explained in detail again at the passage “entering the one sentence of Dharma.”

“And one sentence in sequence” means that the seventeen sentences, comprising the general and the particular, set forth the contemplation of the purities of the vessel-world in the sequence of contemplative practice. How does this sequence arise? The introductory chapter ⁽¹⁾ states: “I take refuge in the Tathagata of Unhindered Light and aspire to be born in the Land of Peace and Bliss.” Here a doubt arises.

One may doubt that birth is the root of existence and the source of all afflictive entanglements ⁽²⁾. If one abandons birth yet again aspires for birth, how can birth ever come to an end? To resolve this doubt, one must therefore contemplate the fulfillment of the meritorious adornments of that Pure Land.

One then understands that birth in that Pure Land is birth without birth, arising from the pure Fundamental Vow of Amitabha Tathagata, and is not like the delusive birth within the three realms. Why is this said? The Dharma-nature is eternally pure and, ultimately, unborn.

When birth is spoken of, it accords with the sentiments of beings subject to birth. If that birth is birthless, how could birth ever be exhausted? Ordinarily, if birth were subject to exhaustion, then above one would lose the body that, though unconditioned, is capable of activity ⁽³⁾, while below one would remain deluded by the chronic malady of taking the three forms of EMPTINESS as mere emptiness ⁽⁴⁾.

When the faculties decay, one is lost forever, and one’s wailing shakes the trichiliocosm ⁽⁵⁾; never returning or coming back, one must thereby feel ashamed ⁽⁶⁾. When birth accords with the principle of birth ⁽⁷⁾, it is called the Pure Land. The edifice of the Pure Land consists precisely of the seventeen sentences ⁽⁸⁾ stated above.

These seventeen sentences are divided into two parts: the general and the particular. The first sentence presents the general characteristic, stating that this pure Buddha-land transcends the paths of the three realms. What characteristics does that which utterly transcends the three realms possess?

They are precisely the characteristics of the fulfillment of the merits of the sixteen adornments that follow. First is its measure: it is ultimately like empty space, vast and boundless. Having understood its measure, one should ask: what is the basis of this measure?

One must therefore contemplate its nature, for nature has the meaning of basis. That Pure Land is born from the right path of compassion and from supramundane roots of goodness. Since supramundane roots of goodness have been mentioned, what characteristics do these roots of goodness bring forth?

One therefore next contemplates the adorned forms and appearances. Having understood the forms and appearances, one should know the substance of which these forms and appearances consist. One therefore next contemplates the manifold phenomena.

Having understood the manifold phenomena, one should know their wondrous colors; one therefore next contemplates the wondrous colors. Having understood the wondrous colors, what kind of tactile quality do those colors possess? One therefore next contemplates touch.

Having understood bodily touch, one should understand visual contact. One therefore next contemplates the three adornments of water, earth, and empty space. Having understood visual contact, one should understand olfactory contact; one therefore next contemplates garments, flowers, and fragrant perfumes.

Having understood these various contacts of the eyes, nose, and so forth, one should understand freedom from defilement. One therefore next contemplates the illuminating radiance of the Buddha’s wisdom. Having understood the purifying power of the light of wisdom, one should know how far and wide its renown extends; one therefore next contemplates the Brahma voice heard afar.

Having understood its renown, one should know who serves as the dominant condition ⁽⁹⁾; one therefore next contemplates the lord. Having understood that there is a lord, who are the lord’s retinue? One therefore next contemplates the retinue.

Having understood the retinue, one should know how this retinue experiences and enjoys that land; one therefore next contemplates enjoyment. Having understood enjoyment, one should know whether this enjoyment is attended by calamities or is free from calamities; one therefore next contemplates the absence of all calamities. Having understood the absence of all calamities, through what principle are there no calamities?

One therefore next contemplates the gate of great meaning. Having understood the gate of great meaning, one should know whether the gate of great meaning is fulfilled or unfulfilled; one therefore next contemplates the fulfillment of all aspirations. Furthermore, these seventeen sentences do not merely resolve doubt.

By contemplating the fulfillment of these seventeen kinds of adornment, one can also give rise to true faith ⁽¹⁰⁾ and will assuredly attain birth in the Buddha-land of Peace and Bliss.

Question: It was stated above that one who knows birth to be unborn will attain birth in the highest grade. But a person of the lowest level of the lowest grade relies upon ten recollections to attain birth there. Does that not amount to apprehending birth as truly existent? If one continues to apprehend birth as truly existent, one will fall into two attachments: first, fearing that one will not attain birth there; and second, fearing that after being born again one will give rise to delusions ⁽¹¹⁾.

Answer: It is like placing a pure mani jewel into turbid water: the water immediately becomes clear. Although a person aspiring for birth may possess immeasurable turbid offenses accumulated through birth and death, upon hearing the name of Amitabha Tathagata—that precious jewel of ultimate purity and non-arising—and placing it within the turbid mind, with each successive thought offenses will be extinguished, the mind will become pure, and that person will immediately attain birth there.

Again, if this mani jewel is wrapped in yellow or black silk and placed in water, the water becomes yellow or black, exactly matching the actual color of the cloth in which it is wrapped. In that pure Buddha-land, Amitabha Tathagata is the unsurpassed precious jewel, wrapped in the silk of the fulfillment of immeasurable meritorious adornments. When this jewel is placed in the mind-water of a person attaining birth there, how could it fail to transform the view that birth truly exists into the wisdom of non-arising?

It is also like lighting a fire upon ice: when the fire grows strong, the ice necessarily melts; once the ice has melted, the fire is extinguished. Although a person of the lowest grade does not understand that the Dharma-nature is intrinsically unborn, solely through the power of reciting the Buddha’s name, forming the intention to attain birth, and aspiring to be born in that land—which is itself the land of non-arising—the flame of the view that birth truly exists will naturally be extinguished.

NOTES 58:

⁽¹⁾ This refers to the opening verse that establishes the foundation of this treatise, namely, the reason for composing the treatise.

⁽²⁾ “Entanglements” means being fettered by the afflictions of birth and death.

⁽³⁾ The original reads: “The body that, though unconditioned, is capable of activity,” referring to the Dharma-realm body. The Dharma body is unborn yet gives rise to birth; it does not act, being unconditioned, yet it is capable of activity.

⁽⁴⁾ The original reads: “The chronic malady of taking the three forms of emptiness as mere emptiness.” The three forms of EMPTINESS ordinarily refer to emptiness, signlessness, and wishlessness. This means that ordinary beings fail to perceive clearly that the essential nature of all dharmas is EMPTY; that their manifest characteristics are also EMPTY, which is signlessness; and that their manifest activities are also EMPTY, which is wishlessness.

Because they are deluded and fail to see clearly that although these three forms of EMPTINESS are EMPTY, they are nevertheless not mere emptiness, they fall into a chronic malady—the attachment to EMPTINESS. That is, although the essential nature of all dharmas is EMPTY, dharmas still appear, still possess characteristics, and still function, like the moon’s reflection in water: it does not truly exist, yet the moonlight still appears.

⁽⁵⁾ The original reads: “When the faculties decay, one is lost forever; one’s wailing shakes the trichiliocosm.” Because one has not realized the Dharma body and cannot realize the Dharma that is EMPTY yet not mere emptiness, when the body decays and life ends, one weeps and wails so loudly that it resounds throughout the great trichiliocosm.

⁽⁶⁾ The original reads: “Never returning or coming back, one thereby incurs shame.” This sentence continues the meaning of the preceding sentence: after dying, one cries and wails but is never seen to return. This clarifies the worldly meaning of having birth and having extinction. The meaning of the final statement, that one must therefore endure shame, is not entirely clear. It perhaps means that ordinary beings do not understand the principle of birth yet non-arising, and extinction yet non-extinction. Thus, seeing birth and extinction, they weep and lament; they should truly be ashamed of their own ignorance.

⁽⁷⁾ The principle of birth—namely, the true principle of birth—is birth without birth. This is the meaning of rebirth in the Pure Land.

⁽⁸⁾ That is, the seventeen contemplations of the environment (the vessel-world) of the Land of Ultimate Bliss explained above.

⁽⁹⁾ To serve as a dominant condition means to act as a cause that helps present phenomena (here, the Brahma voice heard afar) manifest perfectly.

⁽¹⁰⁾ Pure faith means faith in the reality of the Pure Land of Ultimate Bliss; that is, faith in the merit of the true body, which is precisely the merit of the Pure Land’s adornments.

⁽¹¹⁾ That is, the afflictions pertaining to the path of seeing and the path of cultivation. Completely purifying all views is the path of seeing; eliminating all emotional afflictions (greed, anger, delusion, and so forth) is the path of cultivation.

(The essential characteristics of contemplative practice concerning the vessel-body having been explained, next comes the section on) the body of sentient beings. This section comprises two levels: first, contemplation of the Buddha; second, contemplation of the bodhisattvas. The contemplation of the Buddha is as follows:

HOW SHOULD THE ACCOMPLISHMENT OF THE MERIT OF THE BUDDHA’S ADORNMENTS BE CONTEMPLATED? IN CONTEMPLATING THE ACCOMPLISHMENT OF THE MERIT OF THE BUDDHA’S ADORNMENTS, EIGHT ASPECTS SHOULD BE KNOWN:

The meaning of these contemplations has already been clearly revealed in the preceding verses.

WHAT ARE THE EIGHT? FIRST, THE ACCOMPLISHMENT OF THE MERIT OF THE ADORNED SEAT; SECOND, THE ACCOMPLISHMENT OF THE MERIT OF THE ADORNED BODILY KARMA; THIRD, THE ACCOMPLISHMENT OF THE MERIT OF THE ADORNED VERBAL KARMA; FOURTH, THE ACCOMPLISHMENT OF THE MERIT OF THE ADORNED MENTAL KARMA; FIFTH, THE ACCOMPLISHMENT OF THE MERIT OF THE ADORNED GREAT ASSEMBLY; SIXTH, THE ACCOMPLISHMENT OF THE MERIT OF THE ADORNED LEADER; SEVENTH, THE ACCOMPLISHMENT OF THE MERIT OF THE ADORNED LORD; EIGHTH, THE ACCOMPLISHMENT OF THE MERIT OF ADORNMENT THROUGH SUSTAINING WITHOUT FUTILE EFFORT.

WHAT IS THE ACCOMPLISHMENT OF THE MERIT OF THE ADORNED SEAT? THE VERSE STATES: “COUNTLESS GREAT KINGS OF JEWELS, A SUBTLE, WONDROUS, PURE LOTUS PEDESTAL.”

Those who wish to contemplate the seat should follow the Sutra on the Contemplation of the Buddha of Infinite Life.

WHAT IS THE ACCOMPLISHMENT OF THE MERIT OF THE ADORNED BODILY KARMA? THE VERSE STATES: “HIS EXCELLENT MARKS SHINE FOR ONE FATHOM; HIS FORM SURPASSES ALL SENTIENT BEINGS.”

Those who wish to contemplate the Buddha’s body should follow the Sutra on the Contemplation of the Buddha of Infinite Life.

WHAT IS THE ACCOMPLISHMENT OF THE MERIT OF THE ADORNED VERBAL KARMA? THE VERSE STATES: “THE TATHAGATA’S SUBTLE, WONDROUS VOICE RESOUNDS PURELY THROUGHOUT THE TEN DIRECTIONS.”

WHAT IS THE ACCOMPLISHMENT OF THE MERIT OF THE ADORNED MENTAL KARMA? THE VERSE STATES: “LIKE EARTH, WATER, FIRE, WIND, AND SPACE, IT MAKES NO DISCRIMINATIONS.” THIS NONDISCRIMINATION IS DUE TO THE MIND’S NONDISCRIMINATION.

The three karmas of sentient beings—body, speech, and mind—create transgressions. Consequently, they revolve through the three realms without end. Therefore, the Buddhas and bodhisattvas adorn the three karmas of body, speech, and mind, using them to remedy the false karmas of sentient beings.

How do they remedy them? Because of the view of the body ⁽¹⁾, sentient beings undergo bodies in the three evil destinies, lowly bodies, ugly bodies, bodies subject to the eight difficulties ⁽²⁾, and bodies that wander through cyclic existence ⁽³⁾. If such sentient beings behold the radiant body and excellent marks of Amitabha Tathagata, all the bonds of bodily karma described above will be released.

They will enter the Tathagata’s household and ultimately attain equality of bodily karma. Because of arrogance, sentient beings slander the true Dharma, revile sages and worthies, and slight those who are honored or senior. Such persons deserve to undergo the suffering of having their tongues plowed, the suffering of muteness and speech impediments, the suffering of being unable to preach effectively, and the suffering of having no renown.

If sentient beings afflicted by such various sufferings hear the name of Amitabha Tathagata, who possesses the utmost virtue, or hear his voice teaching the Dharma, they will be released from all the bonds of verbal karma described above. They will enter the Tathagata’s household and ultimately attain equality of verbal karma. Because of wrong views, sentient beings give rise to discrimination in their minds, regarding dharmas as existent or nonexistent, wrong or right, good or bad, wholesome or unwholesome, this or that, and making all manner of such distinctions.

Because of this discrimination, they continue to drift through the three realms, undergoing the various sufferings of discrimination and the suffering of grasping and rejecting ⁽⁴⁾. They dream a long dream throughout the great night, with no day of release. If these sentient beings encounter the light of equality of Amitabha Tathagata shining upon them, or if they hear of Amitabha Tathagata’s equal mental karma, they will all be released from the bonds of mental karma described above.

They will enter the Tathagata’s household and ultimately attain equality of mental karma.

Question: The characteristic of mind is to perceive and know. How, then, can it be like earth, water, fire, wind, and space, making no discriminations whatsoever?

Answer: Although mind has the characteristic of knowing, when it enters true reality, it necessarily becomes unknowing ⁽⁵⁾. It is like a snake whose nature is crooked, yet when it enters a bamboo tube, it necessarily becomes straight. It is also like the human body: if pricked by a needle or stung by a bee, it necessarily perceives the sensation; but if bitten by a stone leech or cut by an exceedingly sharp blade ⁽⁶⁾, it necessarily does not perceive the sensation. Such instances of knowing and not knowing all depend upon causes and conditions. Since they depend upon causes and conditions, mind is neither knowing nor unknowing ⁽⁷⁾.

Question: If the mind, upon entering true reality, can become unknowing, how can it possess wisdom of all modes ⁽⁸⁾?

Answer: Whenever the mind knows something, there must be something it does not know. Because the mind of a sage has no knowing, there is nothing it does not know. It knows without knowing; thus knowing itself is non-knowing.

Question: It has been said that because there is no knowing, there is nothing not known. If there is nothing not known, does this not mean knowing all the various dharmas? Since all the various dharmas are known, how can it still be said that there is no discrimination whatsoever?

Answer: The various characteristics of all dharmas are like magical illusions. Although illusory elephants and horses are not without differences such as long necks, trunks, heads, and legs, how could a wise person, upon observing them, insist that distinct elephants and horses truly exist?

NOTE 59:

⁽¹⁾ That is, the view of a self in the body (sat-kāya-dṛṣṭi), one of the five wrong views: regarding the body as truly existent and clinging to it as a real self.

⁽²⁾ That is, possessing a body in one of the eight difficult circumstances. The eight difficulties are: 1/ hell, 2/ hungry ghosts, 3/ animals, 4/ Northern Kuru Continent (because beings on this continent enjoy pleasure completely and know nothing of suffering), 5/ the heaven of long life, 6/ being deaf, blind, mute, or speech-impaired, 7/ worldly intelligence and eloquence (intelligence pertaining to the mundane world), 8/ being born before or after the appearance of a Buddha.

⁽³⁾ This refers generally to bodies subject to change, decay, impermanence, and so forth.

⁽⁴⁾ The Chinese expression is “grasping and rejecting.” Based upon a discriminating mind’s distinctions between right and wrong, good and bad, and so forth, the mind automatically selects and grasps what is right and good while discarding and rejecting what is wrong and bad.

⁽⁵⁾ Because true reality is originally without characteristics, it has no characteristic of knowing.

⁽⁶⁾ “Stone leech” (shí dié) is a type of leech. “Sweet blade” (gān dāo) means an exceedingly sharp blade.

⁽⁷⁾ This means that “knowing” does not exist in and of itself; in other words, it has no self-nature. Why? Because knowing arises only through causes and conditions. Therefore, it is neither knowing nor unknowing.

⁽⁸⁾ See note ⁽¹⁾, no. 28, page 51.

WHAT IS THE ACCOMPLISHMENT OF THE MERIT OF THE ADORNED GREAT ASSEMBLY? THE VERSE STATES: “THE IMMOVABLE ASSEMBLY OF HUMANS AND DEVAS IS BORN FROM THE OCEAN OF PURE WISDOM.”

WHAT IS THE ACCOMPLISHMENT OF THE MERIT OF THE ADORNED LEADER? THE VERSE STATES: “LIKE SUMERU, KING OF MOUNTAINS, SUPREME AND WONDROUS, WITH NOTHING SURPASSING IT.”

WHAT IS THE ACCOMPLISHMENT OF THE MERIT OF ADORNING THE LORD? It is expressed in the verse: “The multitudes of humans and devas, these noble beings, gaze upon him with reverence and gather around him.”

WHAT IS THE ACCOMPLISHMENT OF THE MERIT OF ADORNING AND SUSTAINING WITHOUT FUTILE EFFORT? It is expressed in the verse: “Contemplating the power of the Buddha’s original vows, none who encounter it pass by in vain; it enables them swiftly to fulfill the great ocean of precious merit.”

The accomplishment of the merit of sustaining without futile effort derives fundamentally from the power of the original vows of Amitabha Tathagata. I shall now briefly set forth the characteristics of futile effort that cannot sustain, in order to clarify the meaning of sustaining without futile effort. Some people deny themselves food to support retainers, yet end up stirring up strife within the boat ⁽¹⁾; others fill their storehouses with gold, yet cannot escape starvation. Are such things not commonly seen? They regard what has not truly been obtained as obtained, and cling to abiding where one cannot truly abide ⁽²⁾. All this results from the falsity of karma and therefore cannot be sustained.

As for “sustaining without futile effort,” it is based upon the original Forty-Eight Vows of Bodhisattva Dharmakara, which today have become the sovereign spiritual power of Amitabha Tathagata. The vows bring forth the power, and the power fulfills the vows. The vows are not made in vain, and the power is not established falsely. Power and vows accord with one another and ultimately never fail; hence this is called accomplishment.

NOTE 60:

⁽¹⁾ The original reads: “…abstaining from meals to support retainers, or provoking dissension within the boat.” It is unclear whether this derives from some allusion. The meaning here is simply “to deny oneself food in order to support one’s subordinates, yet create division and enmity within one’s own ranks.” This means that although there is maintenance, it cannot remain stable. The words “within the boat” literally mean inside a boat.

They may derive from the idiom “enemies within the same boat,” meaning that those sharing one vessel are nevertheless hostile to one another, figuratively indicating internal opposition. In the following sentence, “filling the storehouse with gold” signifies that maintenance is present, while “yet cannot escape starvation” signifies that it cannot be sustained.

⁽²⁾ The original reads: “Regarding the unobtained as obtained, and clinging to abiding where there is no abiding.” This means regarding as one’s possession what one does not truly possess, and clinging to dwell securely where one cannot truly dwell securely.

THAT IS TO SAY, WHEN BODHISATTVAS WHO HAVE NOT YET REALIZED THE PURE MIND ENCOUNTER THAT BUDDHA, THEY WILL ULTIMATELY REALIZE THE BODY OF DHARMA OF EQUALITY; FOR, TOGETHER WITH BODHISATTVAS WHO HAVE REALIZED THE PURE MIND AND BODHISATTVAS OF THE HIGHER BHUMIS, THEY WILL ULTIMATELY EQUALLY ATTAIN THE QUIESCENT CESSATION OF EQUALITY.

The body of Dharma of equality refers to the Dharma-nature-born bodies ⁽¹⁾ of bodhisattvas from the eighth bhumi upward. The quiescent cessation of equality is precisely the Dharma of equal quiescent cessation realized by bodhisattvas with Dharma bodies. Because this body attains the Dharma of equal quiescent cessation, it is called the body of Dharma of equality.

Because it is attained by bodhisattvas possessing the body of Dharma of equality, it is called the Dharma of equal quiescent cessation. These bodhisattvas attain the samadhi-born body of recompense ⁽²⁾. Through the spiritual power of samadhi, they can, while remaining in one place, within a single thought and at a single time, reach all worlds throughout the ten directions, making offerings of every kind to all Buddhas and joining the oceanic assemblies ⁽³⁾ in the great congregations of the Buddhas.

In the places throughout immeasurable worlds where there is no Buddha, Dharma, or Sangha, they can also manifest teachings and transformations of every kind, liberate all sentient beings, and constantly perform the work of the Buddhas there. From the outset, they entertain no conception of coming or going, making offerings, or liberating beings. Therefore, this body is called the body of Dharma of equality, and this Dharma is called the Dharma of equal quiescent cessation.

Bodhisattvas who have not yet realized the pure mind are those from the first through the seventh bhumi. These bodhisattvas can also manifest a hundred, a thousand, ten thousand, a hundred million, or hundreds of thousands of millions of bodies and perform the work of the Buddhas in lands where there is no Buddha. Yet they must deliberately arouse the intention to enter samadhi before they can do so; they cannot do so without arousing that intention ⁽⁴⁾.

Because they must arouse the intention, they are said not yet to have attained the pure mind. When these bodhisattvas vow to be born in the Pure Land of Peace and Bliss, they immediately encounter Amitabha Buddha. Upon encountering Amitabha Buddha, they ultimately become equal in body and equal in Dharma to bodhisattvas of the higher bhumis.

Bodhisattva Nagarjuna and Bodhisattva Vasubandhu, who vowed to be born in that land, will become such beings.

Question: According to the Dasabhumika Sutra, as bodhisattvas advance through the stages, they gradually acquire immeasurable merit and must pass through many kalpas before attaining it. Why is it said here that, upon encountering Amitabha Buddha, they will ultimately become equal in body and equal in Dharma to bodhisattvas of the higher bhumis?

Answer: The words “will ultimately” do not mean that they immediately become equal. Because ultimately they will not fail to attain this equality, they are said to be equal.

Question: If they do not immediately become equal, why is there any need to say this? Once bodhisattvas ascend to the first bhumi, by advancing gradually they will naturally become equal to a Buddha. Why, then, is it necessary to say that they become equal to bodhisattvas of the higher bhumis?

Answer: Bodhisattvas on the seventh bhumi attain great quiescent cessation. At that time, above they see no Buddhas whose attainment they might seek, and below they see no sentient beings whom they might liberate. They therefore wish to abandon the path to Buddhahood and realize ultimate reality ⁽⁵⁾. At that time, unless they receive the encouragement of the spiritual power of the Buddhas of the ten directions, they will immediately enter final cessation and thus be no different from those of the Two Vehicles. If bodhisattvas attain birth in the Land of Peace and Bliss and encounter Amitabha Buddha, they will not face this difficulty. Therefore, it is necessary to say, “They will ultimately attain equality.”

Moreover, in the Sutra of Infinite Life, the original vow of Amitabha Tathagata states: “If, when I attain Buddhahood, the multitudes of bodhisattvas in Buddha lands of other directions who are born in my land do not ultimately and certainly attain the stage of one more birth before Buddhahood ⁽⁶⁾, may I not attain perfect awakening. Excepted are those who, through their own original vows, freely transform themselves and, for the sake of sentient beings, don the armor of the great vows ⁽⁷⁾, accumulate roots of virtue, liberate all beings, travel through Buddha lands cultivating the bodhisattva practices, and make offerings to the Buddha-Tathagatas of the ten directions;

who teach and transform sentient beings as numerous as the sands of the Ganges, establishing them on the unsurpassed, right, and true path; who transcend the practices of the ordinary bhumis ⁽⁸⁾; and who directly cultivate the virtues of Samantabhadra ⁽⁹⁾.

If this is not fulfilled, may I not attain perfect awakening.”

According to this sutra, bodhisattvas in that land may not necessarily proceed from one bhumi to the next. The doctrine of the successive stages of the ten bhumis was simply the particular course of teaching manifested by Shakyamuni Tathagata in Jambudvipa. Why must the Pure Lands of other realms necessarily be the same? Among the five inconceivabilities, the Buddha-Dharma is the most inconceivable of all. If one asserts that bodhisattvas must proceed from one bhumi to the next and that there is no principle by which they may transcend them, one cannot yet be said to possess a complete understanding.

For example, there is a kind of tree called “Very Firm.” This tree springs from the earth and takes one hundred years to reach full growth. Each day it grows one hundred zhang, and every day it does so without fail. If its growth over one hundred years were measured, could it possibly be regarded as the same kind as that lofty pine? A great pine grows no more than an inch a day; upon hearing of that “Very Firm” tree, how could it not harbor doubt?

Likewise, there are people who hear that, under Shakyamuni Tathagata, some attained arhatship after hearing the teaching only once and realized the unborn before the morning was over, and who suppose that these are merely words of expedient guidance rather than statements of truth. When such people hear the matters discussed in this treatise, they likewise will not believe them. Generally speaking, words that transcend the ordinary cannot enter the ears of ordinary people. If they say these things are false, that merely accords with the level of their own understanding.

NOTE 61:

⁽¹⁾ Dharma-nature-born body: one of the five kinds of Dharma body advocated by the Huayan School. Because the bodies of the Buddhas arise from Dharma-nature, they are called Dharma-nature-born bodies. Here, however, according to the assessment of Great Master Tanluan, this refers to the bodies of bodhisattvas from the eighth bhumi upward. These bodhisattvas have realized the Dharma body and abide in that Dharma body as the principal basis for their manifestations. Then, regardless of whatever manifest body a bodhisattva may assume, it is born precisely from Dharma-nature. Great Master Tanluan calls a bodhisattva of this kind a Dharma-body Bodhisattva.

⁽²⁾ The resultant realm of Dharma-body Bodhisattvas is precisely the samadhi that arises naturally and is inherently present in the Land of Ultimate Bliss. This samadhi corresponds to all the functions of the Dharma body, as described next.

⁽³⁾ That is, the assemblies of shravakas and bodhisattvas are as innumerable as the sea, and are therefore called the oceanic assembly.

⁽⁴⁾ This means that the samadhi realized by these practitioners requires an intentional application of mind in order to enter it; it is not naturally inherent—that is, born as a result of recompense—as it is for bodhisattvas from the eighth bhumi upward.

⁽⁵⁾ The true essence of all dharmas is originally beyond verbal expression and devoid of form or characteristics. If one grasps this principle and abides in this realm, the Mahayana calls this realm of principle the ultimate reality. Yet this ultimate reality is still not perfect and complete, because it would lead bodhisattvas to realize the quiescent cessation of the Two Vehicles, leaving them unable to function in adorning the Pure Land, bringing sentient beings to fulfillment, and realizing unsurpassed bodhi—that is, Buddhahood.

⁽⁶⁾ Bound to one more birth (Ekajāti-pratibaddha): this means that only one more existence of bondage remains to be undergone before attaining Buddhahood. It is rendered in Chinese as “one birth away from succession,” “bound to one birth,” “continuing for one birth,” or “dependent upon one birth.” This is the ultimate stage of the bodhisattva path before attaining the fruit of Buddhahood. It is therefore also translated as “the final body,” namely, the last body that a bodhisattva must assume before becoming a Buddha.

⁽⁷⁾ That is, to make the great compassionate vow.

⁽⁸⁾ That is, the mental activities of sentient beings, ranging from ordinary beings to those of the Two Vehicles and bodhisattvas prior to the bhumis.

⁽⁹⁾ Samantabhadra practice means practice that is perfect and complete in every respect. Here, perfection and completeness pertain to two dimensions: time—comprising the three times of past, present, and future—and space—the boundless ten directions. It is also perfect and complete with respect to both phenomena and principle: phenomena are all Buddhas throughout the three times and ten directions, while principle comprises all wholesome, supramundane, Mahayana dharmas, likewise throughout the three times and ten directions.

It is further perfect and complete because time, space, phenomena, and principle are simultaneously interfused without obstruction. Every thought that Bodhisattva Samantabhadra gives rise to is complete in this manner and pervades time, space, phenomena, and principle in this way. This is called the practice or virtue of Samantabhadra.

IN BRIEF, THESE EIGHT PASSAGES REVEAL THE SEQUENTIAL ACCOMPLISHMENT OF THE TATHAGATA’S ADORNMENTS OF MERIT THAT BENEFIT BOTH HIMSELF AND OTHERS. THIS SHOULD BE KNOWN.

Why is the sequence spoken of here? The preceding seventeen passages concern the accomplishment of the merits of the adornments of the land. Having understood the characteristics of the land, one should then understand the lord of that land; therefore, one next contemplates the merits of the Buddha’s adornments.

If that Buddha is thus adorned, upon what does he sit? Therefore, one first contemplates the throne. Having understood the throne, one should understand the lord of the throne; therefore, one next contemplates the adornment of the Buddha’s bodily karma.

Having understood his bodily karma, one should understand what renown he possesses ⁽¹⁾; therefore, one next contemplates the adornment of the Buddha’s verbal karma. Having understood his far-reaching name, one should understand why he acquired such a name; therefore, one next contemplates the adornment of his mental karma. Having understood that his three karmas are complete and that he is worthy to be the great teacher of humans and devas, who, then, are fit to receive his teaching and transformation?

Therefore, one next contemplates the merit of the great assembly. Having understood that the great assembly possesses immeasurable merit, one should understand who its leader is; therefore, one next contemplates the leader. The leader is the Buddha.

Having understood the leader, lest he be regarded as the same as the greater and lesser assemblies ⁽²⁾, one next contemplates the lord. Having understood that lord, one asks what augmentative powers ⁽³⁾ he possesses; therefore, one next contemplates the adornment of his unfailing sustaining power. Thus the sequence of eight passages is completed.

(Within the gate of contemplation, having completed the contemplation of the land and the Buddha, one next) contemplates the bodhisattvas.

NOTE 62:

⁽¹⁾ “Renown” (Chinese: shengming, literally “sound and name”) does not bear its ordinary meaning here. “Name” refers to the words employed by Amitabha Buddha, while “sound” is the voice that conveys those words and transmits them everywhere.

⁽²⁾ “Greater” refers to bodhisattvas who have entered the bhumis, while “lesser” refers to the assemblies of devas and humans.

⁽³⁾ “Augmentative” here means assisting something to develop powerfully.

HOW DOES ONE CONTEMPLATE THE ACCOMPLISHMENT OF THE MERITS OF THE BODHISATTVAS’ ADORNMENTS? TO CONTEMPLATE THE ACCOMPLISHMENT OF THE MERITS OF THE

BODHISATTVAS’ ADORNMENTS IS TO CONTEMPLATE THE FOUR ACCOMPLISHMENTS OF MERIT IN THE CORRECT PRACTICE OF THE BODHISATTVAS IN THAT LAND. THIS SHOULD BE KNOWN.

Suchness is the true essence of all dharmas. Although this essence is suchness, it has activity; yet in essence it necessarily involves no activity. Activity within non-activity is called practice in accordance with reality. Although the essence is the one suchness, its meanings are divided into four; therefore, the four practices are all subsumed under the one correctness.

WHAT ARE THE FOUR? FIRST, WHILE THEIR BODIES REMAIN UNMOVING IN A SINGLE BUDDHA-LAND, THEY REACH THROUGHOUT THE TEN DIRECTIONS, MANIFESTING VARIOUS TRANSFORMATION BODIES, PRACTICING IN ACCORDANCE WITH REALITY, AND CONSTANTLY PERFORMING BUDDHA-WORK. THUS THE VERSE STATES: “THE PURE LAND OF PEACE AND BLISS CONSTANTLY TURNS THE STAINLESS WHEEL; TRANSFORMATION BUDDHAS AND BODHISATTVAS ARE LIKE THE SUN, WHILE ABIDING STEADFASTLY LIKE MOUNT SUMERU.” THIS IS BECAUSE THEY CAUSE THE LOTUS FLOWERS OF SENTIENT BEINGS IN THE MUD TO BLOSSOM.

Bodhisattvas from the eighth bhumi upward constantly abide in samadhi. Through the power of samadhi, their bodies do not move from where they are, yet they can reach throughout the ten directions to make offerings to the Buddhas and teach and transform sentient beings. The stainless wheel is the merit of the Buddha-land.

The merit of the Buddha-land is free from the stains of afflictive habitual tendencies. For the sake of the bodhisattvas, the Buddha constantly turns this wheel of Dharma. The great bodhisattvas can also use this wheel of Dharma to open the way and guide all sentient beings, never pausing even momentarily.

Therefore, it is said to turn constantly. The Dharma body is like the sun, while its radiance is like the transformation bodies that reach throughout all worlds. The image of the sun alone is insufficient to make the meaning of immovability clear; therefore, it is further said that they abide steadfastly like Mount Sumeru.

Concerning the lotus flowers in the mud, a sutra states: “Lotuses do not grow upon high plains or dry land; they grow only in the mud and standing water.” This illustrates how ordinary beings amid the mire of afflictions, through the bodhisattvas’ opening and guidance, can bring forth the lotus flower of a Buddha’s perfect awakening. Ultimately, this also serves to perpetuate and cause the Three Jewels to flourish, so that they may endure forever without disappearing.

SECOND, AT ALL TIMES, WITHOUT BEFORE OR AFTER, IN EACH MENTAL MOMENT AND EACH THOUGHT, THOSE TRANSFORMATION BODIES OF THE BODHISATTVAS EMIT GREAT RADIANCE. THEY CAN ALL REACH THROUGHOUT THE WORLDS OF THE TEN DIRECTIONS TO TEACH AND TRANSFORM SENTIENT BEINGS, MANIFESTING VARIOUS SKILLFUL MEANS ACCOMPLISHED THROUGH PRACTICE, IN ORDER TO ELIMINATE THE SUFFERING OF ALL SENTIENT BEINGS. THUS THE VERSE STATES: “THE STAINLESS ADORNMENT OF RADIANCE, IN EVERY THOUGHT AND AT EVERY TIME, SHINES THROUGHOUT THE ASSEMBLIES OF THE BUDDHAS, BENEFITING ALL LIVING BEINGS.”

Above, it was said that their bodies remain unmoving while they reach the ten directions. One might suppose that their arrivals occur earlier or later; therefore, it is further said here that, in each thought and at every time, there is neither before nor after.

THIRD, THOSE BODHISATTVAS THERE, THROUGHOUT ALL WORLDS, ILLUMINATE EVERY ASSEMBLY OF EVERY BUDDHA-GATHERING WITHOUT OMISSION, MAKING VAST AND IMMEASURABLE OFFERINGS, SHOWING REVERENCE, AND PRAISING EVERY VIRTUE OF ALL BUDDHAS, THE TATHAGATAS, WITHOUT OMISSION. HENCE THE VERSE: “THEY RAIN DOWN HEAVENLY MUSIC, FLOWERS, GARMENTS, AND WONDROUS INCENSE AS OFFERINGS; THEY PRAISE THE VIRTUES OF THE BUDDHAS, WITH NO DISCRIMINATING MIND.”

“Without omission” clearly indicates that they reach all the great assemblies of the Buddhas throughout all worlds; there is not a single Buddha-assembly in any world that they do not reach. Master Zhao ⁽¹⁾ said: “The Dharma-body has no form, yet responds by manifesting these various forms. The ultimate resonance ⁽²⁾ is wordless, yet the profound scriptures ⁽³⁾ abound. Its mysterious expedient power ⁽⁴⁾ makes no calculations, yet all its activity accords with circumstances.” This is precisely the meaning here.

NOTE 63:

⁽¹⁾ That is, Sengzhao (384–414), a disciple of Kumarajiva and author of the Zhao Lun.

⁽²⁾ “Ultimate resonance” (zhi yun) refers to language used for expression; yet upon reaching the ultimate truth of true nature, the sounds and cadences of language are exhausted, and there are no longer any words capable of expressing it.

⁽³⁾ “Profound scriptures” (xuan ji) refers to scriptures that teach the Dharma-body. Although no words can express the ultimate principle of the Dharma-body, the Buddhist scriptures that expound it are nevertheless abundant.

⁽⁴⁾ “Mysterious expedient power” (ming quan) refers to the active power of the true nature of the Dharma-body. Although it functions naturally without calculation, it always operates in perfect accord with each and every phenomenon.

FOURTH, IN EVERY PLACE THROUGHOUT THE WORLDS OF THE TEN DIRECTIONS WHERE THE THREE JEWELS ARE ABSENT, THOSE BODHISATTVAS THERE WILL GO AND MANIFEST, PRESERVING AND ADORNING THOSE PLACES WITH THE GREAT OCEAN OF VIRTUES OF THE THREE JEWELS—THE BUDDHA, DHARMA, AND SANGHA—SO THAT THE SENTIENT BEINGS THERE MAY CLEARLY UNDERSTAND AND PRACTICE IN ACCORDANCE WITH REALITY. HENCE THE VERSE: “IN WHATEVER WORLDS THE VIRTUES OF THE JEWELS OF BUDDHA AND DHARMA ARE ABSENT, I VOW TO BE BORN IN THEM ALL AND TO REVEAL THE BUDDHA AND DHARMA AS THE BUDDHA DID.”

Although the preceding three passages speak of reaching everywhere, they all refer to reaching lands where Buddhas are present. If this passage were absent, it would follow that there are places where the Dharma-body is not Dharma ⁽¹⁾, and places where the highest good is not good.

NOTE 64:

⁽¹⁾ The original reads: “There are places where the Dharma-body is not Dharma,” meaning that the Dharma-body would not be perfect and complete because there would be realms and lands in which it could not manifest.

(Of the ten levels belonging to the section explaining the meaning, the level concerning) the essential characteristics of contemplative practice is now complete.

4) What follows is the fourth level of the section explaining the meaning, called “the mind of aspiration enters purity.” “The mind of aspiration enters purity” means:

UP TO THIS POINT, THE ACCOMPLISHMENT OF THE VIRTUES ADORNING THE BUDDHA-LAND, THE ACCOMPLISHMENT OF THE VIRTUES ADORNING THE BUDDHA, AND THE ACCOMPLISHMENT OF THE VIRTUES ADORNING THE BODHISATTVAS HAVE BEEN EXPOUNDED. IT SHOULD BE KNOWN THAT THESE THREE KINDS OF ADORNMENT ARE ACCOMPLISHED BY THE MIND OF ASPIRATION.

“It should be known” means that one should know that these three accomplished adornments are adorned from their root by the pure mind of aspiration embodied in those forty-eight vows. Because the cause is pure, the result is pure; these adornments do not arise without a cause or from some other cause.

FOR, IN BRIEF, THESE THREE KINDS OF ADORNMENT ENTER INTO A SINGLE DHARMA-PHRASE.

The seventeen passages on the adornments of the land, the eight passages on the adornments of the Tathagata, and the four passages on the adornments of the bodhisattvas given above constitute the extensive exposition. Their entry into a single Dharma-phrase constitutes the concise exposition. Why are the extensive and concise expositions shown to enter into each other?

Buddhas and bodhisattvas have two kinds of Dharma-body: first, the Dharma-body of Dharma-nature; second, the Dharma-body of skillful means. From the Dharma-body of Dharma-nature arises the Dharma-body of skillful means. From the Dharma-body of skillful means emerges the Dharma-body of Dharma-nature.

These two Dharma-bodies are distinct yet cannot be divided; they are one yet cannot be regarded as identical. Therefore, the extensive and concise expositions enter into each other. They are gathered together according to the Dharma and given a name.

If bodhisattvas do not understand how the extensive and concise enter into each other, they will certainly be unable to benefit themselves and others.

THE SINGLE DHARMA-PHRASE IS CALLED THE PHRASE OF PURITY. THE PHRASE OF PURITY IS SO CALLED BECAUSE IT IS THE TRUE WISDOM OF THE UNCONDITIONED DHARMA-BODY.

These three phrases successively enter into one another. In what sense is it called Dharma? Because it is pure.

In what sense is it called pure? Because it is the true wisdom of the unconditioned Dharma-body. True wisdom is the wisdom of the true characteristic.

The true characteristic is originally without characteristics; therefore, true wisdom is without knowing. The unconditioned Dharma-body is the body of Dharma-nature. Dharma-nature is originally quiescent and extinct; therefore, the Dharma-body is without characteristics.

Because it is without characteristics, there is nothing that it cannot take as a characteristic; therefore, the adornment of excellent marks is itself the Dharma-body. Because it is without knowing, there is nothing it cannot know; therefore, the wisdom of all modes is itself true wisdom. The term “true” is used to qualify wisdom, showing that wisdom is neither produced nor not produced.

The term “unconditioned” is used to designate the Dharma-body, showing that the Dharma-body is neither form nor non-form. If it is not so with regard to what is “not,” could “not-not” possibly be taken as “is” ⁽¹⁾? It is precisely because there is no designation of “not” that it is called “is.” That which is in itself “is” has no need to depend upon either “not” or “is” ⁽²⁾.

It is neither “is” nor “not”; even a hundred negations cannot serve as analogies for it. Therefore, it is called the phrase of purity. The phrase of purity refers to the unconditioned Dharma-body, which is itself true wisdom.

NOTE 65:

⁽¹⁾ The original reads: “If it is not so with regard to what is ‘not,’ could ‘not-not’ possibly be taken as ‘is’?” Great Master Tanluan does not accept that “not-not” is equivalent to “is”; that is, “not being not” does not mean “is.” Here, “not” is a negation and never an affirmation. Therefore, “not-not” merely negates the “not”; it does not mean “is.”

⁽²⁾ The original reads: “That which is in itself ‘is’ has no need to depend upon either ‘not’ or ‘is.’” This means that the absolute Dharma-body negates both “not” and “is,” and also negates “not-not.” For if one maintained that “not-not” is equivalent to “is,” then once it was already “is,” what need would there be to speak further of “not-is” and “not-not”?

THIS PURITY HAS TWO KINDS; THIS SHOULD BE KNOWN.

In the preceding passage on successive entry into the single Dharma-phrase, the one Dharma enters into purity, and purity enters into the Dharma-body. Now, because purity is separately distinguished as having two kinds, it is said, “This should be known.”

WHAT ARE THE TWO? FIRST, THE PURITY OF THE RECEPTACLE-WORLD; SECOND, THE PURITY OF THE WORLD OF SENTIENT BEINGS. THE PURITY OF THE RECEPTACLE-WORLD IS THE ACCOMPLISHMENT OF THE MERITS OF THE SEVENTEEN KINDS OF ADORNMENTS OF THE BUDDHA-LAND EXPLAINED UP TO THIS POINT. THIS IS CALLED THE PURITY OF THE RECEPTACLE-WORLD. THE PURITY OF THE WORLD OF SENTIENT BEINGS IS THE ACCOMPLISHMENT OF THE MERITS OF THE EIGHT KINDS OF ADORNMENTS OF THE BUDDHA AND THE ACCOMPLISHMENT OF THE MERITS OF THE FOUR KINDS OF ADORNMENTS OF BODHISATTVAS EXPLAINED UP TO THIS POINT. THIS IS CALLED THE PURITY OF THE WORLD OF SENTIENT BEINGS. THUS, THIS SINGLE DHARMA-PHRASE EMBRACES THE MEANING OF THE TWO KINDS OF PURITY. THIS SHOULD BE KNOWN.

Generally, sentient beings are the essence and belong to individual retribution, while the land is the function and belongs to shared retribution. Essence and function are not one; therefore, this should be known. Yet all dharmas are formed by mind, with no realm excluded.

Therefore, sentient beings and the receptacle-world cannot be different, nor can they be one. Because they are not one, their meanings are distinct; because they are not different, they are equally pure. The receptacle-world is the function.

This means that the Pure Land is what those pure sentient beings receive and use; hence it is called the receptacle-world. It is like placing clean food in an unclean bowl ⁽¹⁾: because the bowl is unclean, the food also becomes unclean. If unclean food is placed in a clean bowl, because the food is unclean, the bowl likewise becomes unclean.

Only when both are clean can they be said to be pure. Therefore, the single designation “purity” encompasses both kinds.

Question: When speaking of the purity of sentient beings, this must refer to Buddhas and bodhisattvas. Are the humans and devas there also included among those who are pure?

Answer: They receive the designation “pure,” but are not truly pure. It is like a noble one who has gone forth: because he has slain the bandits of affliction, he is called a bhiksu. Ordinary people who have gone forth, whether they uphold or violate the precepts, also receive the designation “bhiksu.” It is also like a crown prince who has received the anointing: at birth he already possesses the thirty-two marks, and the seven treasures already belong to him.

Although he is not yet capable of performing the deeds of a wheel-turning king, he nevertheless receives the designation “wheel-turning king,” because he will assuredly become a wheel-turning king. The humans and devas there are likewise. Because they have all entered the Mahayana group of right concentration, they will ultimately attain the pure Dharma-body.

Because they will attain it, they receive the designation “pure.”

NOTE 66:

⁽¹⁾ “Receptacle” means a utensil or container. Here it refers to a bowl.

5) (The fifth level of the explanatory section is) skillfully gathering beings in order to transform them:

THUS, WITH RESPECT TO SAMATHA AND VIPASYANA, THE BODHISATTVA CULTIVATES BOTH EXTENSIVELY AND IN SUMMARY, AND ACCOMPLISHES A GENTLE AND PLIANT MIND.

A gentle and pliant mind means that extensive and summarized calming and contemplation are cultivated in mutual accord, thereby accomplishing the nondual mind ⁽¹⁾. It is like using water to capture a reflection: the clarity and the object on which it depends work together to bring it about.

NOTE 67:

⁽¹⁾ The nondual mind is the mind that has completely transcended discrimination. Discrimination is originally formed through two opposing extremes, such as large in contrast to small, right in contrast to wrong, existence in contrast to nonexistence, and so forth.

KNOWING ALL DHARMAS AS THEY REALLY ARE, BOTH EXTENSIVELY AND IN SUMMARY.

“Knowing as they really are” means knowing in accordance with their true characteristics. The twenty-nine phrases constitute the extensive explanation, and the single phrase constitutes the summarized explanation ⁽¹⁾; none of them is other than the true characteristic.

NOTE 68:

⁽¹⁾ The twenty-nine phrases are the seventeen contemplations of the Land of Ultimate Bliss, the eight contemplations of the Buddha, and the four contemplations of bodhisattvas. The single summarized phrase is the phrase “purity.”

IN THIS WAY, THE DEDICATION OF MERIT WITH SKILLFUL MEANS IS ACCOMPLISHED.

“In this way” means that both the preceding and following, whether extensive or summarized, are all the true characteristic. Because one knows the true characteristic, one necessarily knows the illusory characteristics of sentient beings in the three realms. Knowing that sentient beings are illusory, one gives rise to genuine compassion. Knowing the Dharma-body to be true, one necessarily gives rise to genuine refuge. That compassion, refuge, and skillful means are explained below:

WHAT IS THE BODHISATTVA’S DEDICATION OF MERIT WITH SKILLFUL MEANS? THE BODHISATTVA’S DEDICATION OF MERIT WITH SKILLFUL MEANS MEANS THAT ALL ROOTS OF GOODNESS AND MERITS ACCUMULATED THROUGH THE FIVE KINDS OF PRACTICE, SUCH AS PROSTRATION, ARE NOT SOUGHT FOR THE PURPOSE OF SUSTAINING PLEASURE FOR ONESELF. RATHER, WISHING TO REMOVE ENTIRELY THE SUFFERING OF ALL SENTIENT BEINGS, ONE MAKES THE VOW TO GATHER ALL SENTIENT BEINGS SO THAT TOGETHER THEY MAY BE BORN IN THAT BUDDHA-LAND OF PEACE AND BLISS. THIS IS CALLED THE ACCOMPLISHMENT OF THE BODHISATTVA’S DEDICATION OF MERIT WITH SKILLFUL MEANS.

According to the Larger Sutra of Immeasurable Life preached in the city of Rajagrha, among the three groups ⁽¹⁾ of those who attain birth there, although the practices they accomplish may be superior or inferior, there is no one who fails to arouse the mind of unsurpassed bodhi. This mind of unsurpassed bodhi is precisely the mind that vows to attain Buddhahood. The mind that vows to attain Buddhahood is precisely the mind that liberates sentient beings.

The mind that liberates sentient beings is precisely the mind that gathers sentient beings into a pure Buddha-land. Therefore, those who aspire to be born in that Pure Land of Peace and Bliss must arouse the mind of unsurpassed bodhi. If someone does not arouse the mind of unsurpassed bodhi, but merely hears that pleasure is enjoyed without interruption in that land and therefore aspires to be born there for the sake of such pleasure, that person will not attain birth there.

Therefore, it is said that one does not seek to sustain pleasure for oneself, but wishes to remove entirely the suffering of all sentient beings. “Sustaining pleasure” means that the Pure Land of Peace and Bliss is sustained by the fundamental vows of Amitabha Tathagata, and thus pleasure is enjoyed there without interruption. Generally, in explaining the name and meaning of dedication of merit, it means bestowing all the merits one has accumulated upon all sentient beings so that together they may turn toward the Buddha-path.

Skillful means means that the bodhisattva vows to use the fire of his own wisdom to burn away completely the grasses and trees of all sentient beings’ afflictions. If even one sentient being has not attained Buddhahood, then I shall not attain Buddhahood. Yet before all sentient beings have attained Buddhahood, the bodhisattva himself has already attained Buddhahood.

It is like a match that seeks to burn up all the grasses and trees completely. Before the grasses and trees are exhausted, the match itself has already been consumed. Because “one attends to oneself afterward, yet accomplishes oneself first,” this is called skillful means.

Here, “skillful means” means making the vow to gather all sentient beings so that together they may be born in the Buddha-land of Peace and Bliss. That Buddha-land is itself the unsurpassed skillful means that will ultimately become the path to Buddhahood.

NOTE 69:

⁽¹⁾ The three groups born in the Land of Ultimate Bliss are humans, devas, and bodhisattvas.

6) (The sixth level of the explanatory section is) transcending the hindrances to bodhi:

THUS, THE BODHISATTVA SKILLFULLY KNOWS HOW TO ACCOMPLISH THE DEDICATION OF MERIT AND CAN THEREBY TRANSCEND THE THREE DHARMAS THAT OPPOSE THE GATE OF BODHI. WHAT ARE THESE THREE? FIRST, RELYING UPON THE GATE OF WISDOM, ONE DOES NOT SEEK PLEASURE FOR ONESELF, BECAUSE ONE TRANSCENDS THE MIND THAT CLINGS TO A SELF AND COVETS BENEFIT FOR ONE’S OWN BODY.

Knowing how to advance and how to maintain one’s progress without retreating ⁽¹⁾ is called knowledge. Knowing that emptiness contains no self is called wisdom. By relying upon knowledge, one does not seek pleasure for oneself. By relying upon wisdom, one transcends the mind that clings to a self and covets benefit for one’s own body.

NOTE 70:

⁽¹⁾ The original text reads: “Knowing how to advance and maintain without retreat,” meaning knowing how to advance and how to preserve one’s progress so as not to fall back.

SECOND, RELYING UPON THE GATE OF LOVING-KINDNESS AND COMPASSION, ONE REMOVES ENTIRELY THE SUFFERING OF ALL SENTIENT BEINGS, BECAUSE ONE TRANSCENDS THE MIND THAT FAILS TO BRING PEACE AND BLISS TO SENTIENT BEINGS.

Removing suffering is called loving-kindness; by relying upon loving-kindness, one removes entirely the suffering of all sentient beings. By relying upon compassion, one transcends the mind that fails to bring peace and bliss to sentient beings.

THREE IS RELYING UPON THE GATE OF SKILLFUL MEANS, NAMELY, THE MIND OF COMPASSION FOR ALL SENTIENT BEINGS, THROUGH ABANDONING THE MIND THAT SEEKS OFFERINGS AND REVERENCE FOR ONE’S OWN PERSON.

Uprightness is called the method; directing it beyond oneself is called skillful means. By relying upon uprightness, one gives rise to a mind of compassion for all sentient beings. By directing it beyond oneself, one abandons the mind that seeks offerings and reverence for one’s own person.

THIS IS CALLED ABANDONING THE THREE DHARMAS THAT OPPOSE THE GATE OF BODHI.

7) (The seventh level of the exposition is) accordance with the gate of Bodhi:

HAVING THUS ABANDONED THE THREE DHARMAS THAT OPPOSE THE GATE OF BODHI, THE BODHISATTVA WILL PERFECT THE THREE DHARMAS THAT ACCORD WITH THE GATE OF BODHI. WHAT ARE THESE THREE? FIRST IS THE UNDEFILED PURE MIND, BECAUSE ONE DOES NOT SEEK PLEASURES FOR ONESELF.

Bodhi is the state of purity without defilement. If one seeks pleasures for oneself, one thereby opposes Bodhi. Therefore, the undefiled pure mind accords with the gate of Bodhi.

SECOND IS THE PEACE-BESTOWING PURE MIND, BECAUSE ONE UPROOTS THE SUFFERING OF ALL SENTIENT BEINGS.

Bodhi is the state of purity that brings peace and security to all sentient beings. If one does not arouse the resolve to deliver all sentient beings and free them from the suffering of birth and death, one directly opposes Bodhi. Therefore, delivering all sentient beings from suffering accords with the gate of Bodhi.

THIRD IS THE BLISS-BESTOWING PURE MIND, BECAUSE ONE ENABLES ALL SENTIENT BEINGS TO ATTAIN GREAT BODHI, BY GATHERING SENTIENT BEINGS AND CAUSING THEM TO BE BORN IN THAT LAND.

Bodhi is the state of ultimate, eternal bliss. If one does not enable all sentient beings to attain ultimate, eternal bliss, one necessarily opposes Bodhi. Upon what does this ultimate, eternal bliss depend for its attainment? It depends upon the Mahayana gate. What is the Mahayana gate? It is precisely that Buddha-land of Peace and Bliss. Therefore, it is further said: by gathering sentient beings and causing them to be born in that land.

THIS IS CALLED PERFECTING THE THREE DHARMAS THAT ACCORD WITH THE GATE OF BODHI. THIS SHOULD BE KNOWN.

8) (The eighth level of the exposition is) the correlation of names and meanings:

THE THREE GATES OF WISDOM, COMPASSION, AND SKILLFUL MEANS EXPOUNDED THUS FAR ARE ALL EMBRACED BY PRAJNA, WHILE PRAJNA, IN TURN, EMBRACES SKILLFUL MEANS. THIS SHOULD BE KNOWN.

Prajna is the name for wisdom that penetrates suchness. Skillful means is the designation for knowledge that comprehensively encompasses expedient adaptations. When suchness is penetrated, the activities of the mind become quiescent and cease.

When expedient adaptations are comprehensively encompassed, all capacities are discerned in advance. The knowledge that discerns capacities responds readily to them without conceptual knowing. Quiescent wisdom, likewise, is without conceptual knowing yet readily discerns those capacities.

Thus wisdom and skillful means move in dependence upon conditions and become still as soon as conditions cease. Movement does not lose stillness; this is the function of wisdom. Stillness does not forsake movement; this is the power of skillful means.

Therefore, wisdom, compassion, and skillful means are embraced by prajna, while prajna, in turn, embraces skillful means. “This should be known” means that one should know that this wisdom and these skillful means are the father and mother of the bodhisattva. If one does not rely upon wisdom and skillful means, the bodhisattva Dharma cannot be accomplished.

Why is this? Without wisdom, when working for sentient beings, one will inevitably fall into delusion. Without skillful means, when contemplating the nature of dharmas, one will inevitably realize the ultimate limit of reality and abide there.

Therefore, this should be known.

THE THREE DHARMAS EXPOUNDED THUS FAR—ABANDONING THE SELF-ATTACHED MIND THAT CLINGS TO ONE’S OWN PERSON, ABANDONING THE MIND THAT DOES NOT BRING PEACE AND BLISS TO SENTIENT BEINGS, AND ABANDONING THE MIND THAT SEEKS OFFERINGS AND REVERENCE FOR ONE’S OWN PERSON—CONSTITUTE THE ABANDONMENT OF MINDS THAT OBSTRUCT BODHI. THIS SHOULD BE KNOWN.

Each dharma has its own characteristic obstruction. For example, wind can obstruct stillness; earth can obstruct water; moisture can obstruct fire; the five heinous and ten evil acts ⁽¹⁾ obstruct rebirth among devas and humans; the four inversions ⁽²⁾ obstruct the fruit of the sravaka; and the three things not abandoned here obstruct the mind of Bodhi. “This should be known” means that if one wishes to be free of obstruction, one must abandon these three obstructions.

NOTE 71:

⁽¹⁾ The five heinous acts are the “five rebellious acts”; see note ⁽¹⁾, no. 36, page 66.

The ten evil acts are the “ten unwholesome acts”; see note ⁽³⁾, no. 36, page 66.

⁽²⁾ The four inversions are: (a) regarding the impermanent as permanent, (b) regarding suffering as bliss, (c) regarding what is without self as a self, and (d) regarding the impure as pure.

THE THREE MINDS EXPOUNDED THUS FAR—THE UNDEFILED PURE MIND, THE PEACE-BESTOWING PURE MIND, AND THE BLISS-BESTOWING PURE MIND—WHEN GATHERED TOGETHER IN ONE PLACE, ACCOMPLISH THE SUPREME, TRUE, WONDROUS, BLISSFUL MIND. THIS SHOULD BE KNOWN.

There are three kinds of bliss. First is external bliss, meaning the forms of bliss produced by the five consciousnesses. Second is internal bliss, meaning the forms of bliss produced by the mental consciousness in the first, second, and third dhyanas.

Third is the bliss arising from delight in the Dharma, meaning the bliss produced by wisdom. This bliss produced by wisdom arises from delight in the Buddha’s virtues. It consists of the mind that has abandoned self-attachment, the mind that has abandoned failure to bring peace and bliss to sentient beings, and the mind that has abandoned seeking offerings for oneself.

These three minds, purified and advanced, are gathered together as the supreme, true, wondrous, blissful mind. “Wondrous” means that this mind is excellent, because this bliss arises through taking the Buddha as its condition. “Supreme” means that it far surpasses all the pleasures of the three realms.

“True” means that it is neither false nor inverted.

9) (The ninth level of the exposition is) the fulfillment of the matter vowed for:

WITH SUCH MINDS OF WISDOM, SKILLFUL MEANS, NON-REALIZATION, AND SUPREME TRUTH, THE BODHISATTVA CAN BE BORN IN THE PURE BUDDHA-LAND. THIS SHOULD BE KNOWN.

“This should be known” means that one should know that through these four pure virtues one can be born in the pure Buddha-land, and that such birth does not occur through any other conditions.

THIS IS CALLED THE FIVE ACCORDANT DHARMA GATES OF THE BODHISATTVA-MAHASATTVA, THROUGH WHICH ALL THAT IS TO BE DONE IS FREELY ACCOMPLISHED ACCORDING TO ONE’S INTENT. THIS IS BECAUSE THE ACCORDANT DHARMA GATES EXPOUNDED THUS FAR PERTAIN TO BODILY KARMA, VERBAL KARMA, MENTAL KARMA, THE KARMA OF WISDOM, AND THE KARMA OF THE WISDOM OF SKILLFUL MEANS.

“Freely according to one’s intent” means that the power of these five virtues enables one to be born in the pure Buddha-land and freely to appear or disappear. Bodily karma is prostration; verbal karma is praise; mental karma is the making of vows; the karma of wisdom is contemplation; and the karma of the wisdom of skillful means is dedication of merit. The harmonious union of these five kinds of karma is precisely the accomplishment of freely exercised karmic activity that accords with the Dharma gate of rebirth in the Pure Land.

10) (The tenth level of the exposition is) the complete fulfillment of beneficial practice:

THERE ARE ALSO FIVE GATES THAT SUCCESSIVELY ACCOMPLISH FIVE KINDS OF VIRTUE. THIS SHOULD BE KNOWN. WHAT ARE THE FIVE GATES? FIRST IS THE GATE OF APPROACH; SECOND IS THE GATE OF THE GREAT ASSEMBLY; THIRD IS THE GATE OF THE DWELLING-GROUND; FOURTH IS THE GATE OF THE CHAMBERS; AND FIFTH IS THE GATE OF THE GARDEN OF PLEASURABLE WANDERING.

These five reveal the sequential characteristics of entering and emerging. With respect to the characteristics of entering, first arriving in the Pure Land is the characteristic of approach, meaning that one enters the Mahayana group assured of right concentration and draws near to Anuttara-samyak-sambodhi. After entering the Pure Land, one immediately joins the number of those in the Tathagata’s great assembly.

Having joined the assembly, one proceeds to the dwelling-ground where one cultivates and settles the mind. Having entered the dwelling-ground, one proceeds to the chambers in which one dwells and practices. After accomplishing one’s practice, one proceeds to the field of teaching and transformation.

The field of teaching and transformation is the place in which bodhisattvas delight at will. Therefore, the gate of emergence is called the gate of the garden and grove of pleasurable wandering.

OF THESE FIVE GATES, THE FIRST FOUR ACCOMPLISH THE VIRTUE OF ENTERING, WHILE THE FIFTH GATE ACCOMPLISHES THE VIRTUE OF EMERGING.

What are these virtues of the gates of entering and emerging? The explanation states:

THE FIRST GATE OF ENTRY IS THIS: THROUGH WORSHIPING AMITABHA BUDDHA WITH THE ASPIRATION TO BE BORN IN THAT LAND, ONE ATTAINS BIRTH IN THE WORLD OF PEACE AND BLISS. THIS IS CALLED THE FIRST GATE OF ENTRY.

Worshiping the Buddha and aspiring to be born in his land is the first aspect of accomplished merit.

THE SECOND GATE OF ENTRY IS THIS: THROUGH PRAISING AMITABHA BUDDHA, RECITING THE TATHAGATA'S NAME IN ACCORDANCE WITH THE MEANING OF THAT NAME, AND PRACTICING IN ACCORDANCE WITH THE ASPECT OF THE WISDOM-LIGHT, ONE ATTAINS ENTRY INTO THE ASSEMBLED MULTITUDE OF THE GREAT ASSEMBLY. THIS IS THE SECOND GATE OF ENTRY.

Conforming to the Tathagata's name and its meaning is the second aspect of accomplished merit.

THE THIRD GATE OF ENTRY IS THIS: THROUGH SINGLE-MINDED, CONCENTRATED MINDFULNESS, ONE GIVES RISE TO THE ASPIRATION TO BE BORN IN THAT REALM IN ORDER TO CULTIVATE THE QUIESCENT SAMADHI OF SAMATHA, AND THUS ATTAINS ENTRY INTO THE LOTUS-TREASURY WORLD. THIS IS CALLED THE THIRD GATE OF ENTRY.

Because one seeks to cultivate quiescent calm-abiding, one single-mindedly aspires to be born in that realm. This is the third aspect of accomplished merit.

THE FOURTH GATE OF ENTRY IS THIS: THROUGH CONCENTRATED MINDFULNESS AND CONTEMPLATION OF THE SUBTLE AND WONDROUS ADORNMENTS OF THAT REALM, IN ORDER TO CULTIVATE VIPASYANA, ONE ATTAINS THAT PLACE AND ENJOYS EVERY KIND OF BLISS ARISING FROM THE FLAVOR OF THE DHARMA. THIS IS CALLED THE FOURTH GATE OF ENTRY.

The bliss arising from the various flavors of the Dharma means that within Vipasyana there is the contemplative flavor of the purity of the Buddha-land, the flavor of the Mahayana's gathering and embracing sentient beings ⁽¹⁾, the flavor of ultimate, unfailing sustenance, and the flavor of such matters as initiating practices and vows to establish a Buddha-land. There are immeasurable flavors of the Buddha Way, adorned in such various ways; therefore, they are said to be of every kind. This is the fourth aspect of accomplished merit.

NOTE 72:

⁽¹⁾ Only the Mahayana possesses this flavor: the flavor of gathering and embracing all sentient beings, inspired by great compassion and accomplished through skillful means.

THE FIFTH GATE, THE GATE OF EMERGENCE, IS THIS: THROUGH GREAT LOVING-KINDNESS AND COMPASSION, ONE CONTEMPLATES ALL SUFFERING SENTIENT BEINGS, MANIFESTS RESPONSIVE TRANSFORMATION-BODIES, RETURNS TO THE GARDEN OF BIRTH AND DEATH AND THE FOREST OF AFFLICTIONS, FREELY EXERCISES SUPERNATURAL POWERS, AND REACHES THE GROUND OF TEACHING AND TRANSFORMATION, BY VIRTUE OF THE POWER OF DEDICATING MERIT THROUGH ONE'S ORIGINAL VOWS. THIS IS CALLED THE FIFTH GATE, THE GATE OF EMERGENCE.

To manifest responsive transformation-bodies means to manifest universally in the manner described in the Universal Gateway chapter of the Lotus Sutra. “Freely exercises” has two meanings. First, it means freedom and mastery.

When a bodhisattva delivers sentient beings, it is like a lion seizing a deer: the matter is not difficult, but resembles play. Second, it means delivering while there is nothing to be delivered. When a bodhisattva contemplates sentient beings, ultimately there is nothing whatsoever that can be called a sentient being.

Although the bodhisattva delivers immeasurable sentient beings, in truth there is not a single sentient being who attains cessation and deliverance. Manifestly delivering sentient beings is thus like play. “The power of the original vows” means that great bodhisattvas manifested within the Dharma-body constantly abide in samadhi, yet manifest every kind of body, every kind of supernatural power, and every kind of Dharma teaching, all arising through the power of their original vows.

It is like the lute of the asuras ⁽¹⁾: although no one plays it, melodies arise spontaneously. This is called the ground of teaching and transformation, the fifth aspect of accomplished merit.

NOTE 73:

⁽¹⁾ Asura means “not beautiful,” referring to an ugly appearance. Although beings of this kind are not inferior to devas in supernatural powers, merit, or strength, because they are not wholly virtuous, they are also called “non-devas” (beings who do not belong to the heavenly realms) and are therefore classified among ghosts and spirits. Tradition holds that these beings possess an extremely strong disposition toward jealousy and envy and thus frequently give rise to anger.

Nevertheless, they often cultivate merit and practice generosity, and consequently possess supernatural powers like those of the devas. By virtue of this merit, when one wishes to hear the lutes of their realm, the instruments spontaneously produce music without anyone needing to pluck them (see the Treatise on the Great Perfection of Wisdom, fascicle 17).

THE BODHISATTVA'S ENTRY THROUGH THE FIRST FOUR GATES ACCOMPLISHES THE PRACTICE OF BENEFITING ONESELF. THIS SHOULD BE KNOWN.

“Accomplishes” means that the benefit of oneself is fulfilled. “This should be known” means that one should know that, because one benefits oneself, one can necessarily benefit others. It is not the case that one can benefit others without being able to benefit oneself.

THE BODHISATTVA'S EMERGENCE THROUGH THE FIFTH GATE ACCOMPLISHES THE PRACTICE OF DEDICATING MERIT TO BENEFIT OTHERS. THIS SHOULD BE KNOWN.

“Accomplishes” means that, by means of the cause of dedicating merit, one realizes the fruit called the “ground of teaching and transformation.” Cause corresponds to fruit, and there is nothing that does not benefit others. “This should be known” means that one should know that, because one benefits others, one can necessarily benefit oneself. It is not the case that one can benefit oneself without being able to benefit others.

BY CULTIVATING THE PRACTICES OF THESE FIVE GATES OF MINDFULNESS IN THIS WAY, THE BODHISATTVA, THROUGH BENEFITING BOTH SELF AND OTHERS, QUICKLY ATTAINS ANUTTARA-SAMYAK-SAMBODHI.

The Dharma attained by a Buddha is called Anuttara-samyak-sambodhi. Because one attains this bodhi, one is called a Buddha. Here, “quickly attains Anuttara-samyak-sambodhi” means that one soon attains Buddhahood.

An means “none”; uttara means “higher”; samyak means “right”; sam means “universal”; and bodhi means “the Way.” Translated as a whole, it is called the unsurpassed, right, universal Way. “Unsurpassed” means that the principle of this Way exhausts ultimate reality and its nature is completely fathomed ⁽¹⁾, with nothing further beyond it. Why is this said?

Because it is right. “Right” refers to the wisdom of the sages. Because it knows in exact accordance with the characteristics of dharmas, it is called right wisdom.

Since the nature of dharmas is without characteristics, the wisdom of the sages is without knowing. “Universal” has two meanings: first, the mind of the sage universally knows all dharmas; second, the Dharma-body completely pervades the dharma-realm. Whether body or mind, there is nothing that does not pervade everywhere.

“Way” means an unobstructed path. A sutra states: “The Unobstructed Ones of the ten directions follow the single path that leads beyond birth and death.” That single path is the one unobstructed path. “Unobstructed” means knowing that birth and death are themselves nirvana; in this way, one enters the unobstructed aspect of the Dharma gate of nonduality.

Question: What are the conditions on account of which it is said that one quickly attains Anuttara-samyak-sambodhi?

Answer: The Treatise states that by cultivating the practices of the five gates, benefit for oneself and benefit for others are brought to fulfillment. Yet, when one seeks to their ultimate source, Amitabha Tathagata is precisely the predominant condition. Benefit for oneself and benefit for others, moreover, may be understood as mutually complementary.

If spoken from the standpoint of the Buddha, it should be called benefiting others. If spoken from the standpoint of sentient beings, it should be called benefiting oneself. Here we shall discuss the Buddha’s power; therefore, the matter is expressed in terms of benefiting others.

One should understand that this is the intent. In general, birth in that Pure Land and all the practices undertaken there by bodhisattvas, humans, and devas arise through the condition of the power of Amitabha Tathagata’s fundamental vows. Why is this said?

If it were not through the Buddha’s power, the forty-eight vows would have been established in vain. I shall now cite three vows as proof of this principle. The vow states: “If, when I attain Buddhahood, sentient beings in the ten directions who sincerely entrust themselves, desire birth in my land, and call me to mind even ten times should not be born there, may I not attain perfect enlightenment.

The only exceptions are those who commit the five heinous offenses and slander the true Dharma” ⁽²⁾. Through the condition of the power of the Buddha’s vow, those who recollect the Buddha ten times attain birth there. By attaining birth there, they are freed from the various forms of transmigration within the three realms.

Because there is no transmigration, they attain it swiftly. This is the first proof. The vow states: “If, when I attain Buddhahood, the humans and devas in my land should not dwell in the assembly of the rightly established and unfailingly attain extinction, may I not attain perfect enlightenment” ⁽³⁾.

Through the condition of the power of the Buddha’s vow, they dwell in the assembly of the rightly established. Because they dwell in the assembly of the rightly established, they unfailingly attain extinction. Since they encounter none of the perils of falling back into transmigration, they attain it swiftly.

This is the second proof. The vow states: “If, when I attain Buddhahood, the assemblies of bodhisattvas in the Buddha lands of other directions who come to be born in my land should not ultimately attain the stage of one more birth, may I not attain perfect enlightenment. Excepted are those who, through the sovereign power of their original vows, manifest transformations for the sake of sentient beings, don the armor of great vows, accumulate roots of virtue, liberate all beings, journey throughout the Buddha lands, cultivate the bodhisattva practices, make offerings to the Buddha-Tathagatas of the ten directions, instruct and transform immeasurable sentient beings as numerous as the sands of the Ganges, establish them upon the unsurpassed path of true awakening,

transcend the practices of the ordinary stages, and cultivate the virtues of Samantabhadra directly in their presence.

If this should not be so, may I not attain perfect enlightenment” ⁽⁴⁾. Through the condition of the power of the Buddha’s vow, they transcend the practices of the ordinary stages and cultivate the virtues of Samantabhadra directly in their presence. Because they transcend the practices of the ordinary stages, they attain it swiftly.

This is the third proof. Reasoning from this, how could it not be that other-power serves as the predominant condition! I shall further cite analogies to illustrate the characteristics of self-power and other-power.

Suppose a person, fearing the sufferings of the three evil paths, observes the precepts. By observing the precepts, that person is able to cultivate meditative concentration. Through meditative concentration, that person cultivates supernormal powers.

Through supernormal powers, that person is able to journey throughout the four continents. Such things are called self-power. Again, suppose a weak person is unable to mount a horse, yet, by accompanying the retinue of a Wheel-Turning King, travels through the sky throughout the four continents without obstruction.

Such things are called other-power. Alas! When students of later ages hear that other-power can be relied upon, they should give rise to faith and should not confine themselves within their own limitations ⁽⁵⁾.

NOTES 74:

⁽¹⁾ This means that, with respect to principle, it is ultimate, and with respect to essential nature, it is also exhaustive.

⁽²⁾ That is, the eighteenth vow.

⁽³⁾ That is, the eleventh vow.

⁽⁴⁾ That is, the twenty-second vow.

⁽⁵⁾ The original text reads: “wu zi ju fen ye.” Ju fen means one’s capacity or endowment. Wu zi ju fen means that one should not rely solely upon oneself or use oneself as the measure of all things, for doing so merely confines everything within one’s own limitations.

THE CONCISE COMMENTARY ON THE MEANING OF THE VERSES ON THE VOW TO BE BORN FROM THE UPADESHA ON THE SUTRA OF IMMEASURABLE LIFE IS COMPLETE.

At the beginning, a sutra says, “Thus have I heard,” thereby revealing that only through faith can one enter the sutra. At the end, it says, “They received and practiced it,” signifying that their reverent acceptance was complete. At the beginning, a treatise pays homage, showing that its central purport has its basis. At the conclusion, it says that the exposition of the meaning is complete, revealing that the principle under discussion has been fully explained. Though the authors differ, this has thereby become the established convention.

End of the Second Fascicle