無量壽經優波提舍

Blessed One, I now, with single-minded heart,

Take refuge with my life throughout the ten directions

In the Tathagata of unhindered light,

And vow to be reborn in the Land of Peace and Bliss.

I shall rely upon the sutras,

Which reveal the true characteristics of merit and virtue.

I now proclaim these verses of comprehensive retention,

In concord and accord with the Buddha’s teaching.

Contemplate the true characteristics of that world,

Surpassing the six paths within the Three Realms.

Ultimately vast, like empty space,

Immense and boundless, without limit.

It arose from the great compassion of the Right Path

And from supramundane roots of goodness.

Pure, luminous, perfect, and complete,

Like a bright mirror, the sun, and the moon.

Its essential nature is formed of precious treasures,

Replete with wondrous and sublime adornments.

Radiant, stainless, and filled with light,

Its purity shines upon the world.

Its precious ground is like the grass of virtue,

Supple and soft, bending to either side.

Whoever touches it gains peace and joy;

Even the softest grass falls far short of it.

There are thousands upon myriads of varieties

Of jeweled flowers covering all the ponds and streams.

As the wind blows, the flowers and leaves sway,

And interwoven rays of light wind among them.

There are palaces and lofty pavilions

From which the ten directions are seen without obstruction.

Many kinds of wondrous trees emit colored light,

And jeweled balustrades encircle everything.

There are also immeasurable jeweled nets and curtains,

Enveloping and spreading throughout empty space.

They send forth every kind of ringing bell-tone,

All proclaiming the wondrous sound of Dharma.

Flowers and robes rain down as adornments,

And measureless fragrances perfume every place.

The Buddha’s wisdom shines brightly like the sun,

Dispelling the world’s darkness of delusion.

His Brahma voice and pure speech resound far and wide,

So wondrous that they are heard throughout the ten directions.

Amitayus, the Perfectly and Completely Awakened One,

Skillfully reigns there as the Dharma King.

The pure assembly of that Tathagata

Is born by transformation from lotuses of perfect awakening.

They cherish and delight in the flavor of the Buddha-Dharma;

The joy of meditative concentration is their food.

The afflictions of body and mind are forever eradicated,

And they constantly experience uninterrupted bliss.

Through the roots of goodness of the Mahayana,

All are equal, and no terms of contempt exist.

No one is born there in a female body,

As a follower of the Two Vehicles, or with deficient faculties.

All beings in that land

Have every aspiration completely fulfilled.

Therefore, I now vow to be reborn

In the Pure Land of Amitayus Buddha.

Upon a wondrous and pure lotus pedestal,

Adorned with immeasurable kings of great treasures,

His excellent marks and light shine for one fathom,

And his form surpasses those of all beings.

The Tathagata’s wondrous Brahma voice

Resounds and is heard throughout the ten directions.

Earth, water, wind, fire, and empty space

Are all alike, without discrimination.

The assemblies of devas and humans abide in non-retrogression,

Purely born from the ocean of wisdom.

Like Mount Sumeru, king of mountains,

He is supremely wondrous, with none his equal.

Devas and humans, endowed with the marks of a great person,

Reverently surround and gaze upon him.

Through the power of that Buddha’s fundamental vows,

Those who encounter him do so not in vain.

He will enable them swiftly to perfect

The vast jeweled ocean of immeasurable merit and virtue.

In the pure and wondrous Land of Peace and Bliss,

The stainless Dharma wheel is ever turning.

Transformation Buddhas and bodhisattvas are like the sun,

Firmly abiding like Mount Sumeru.

Their adorned light is free from every stain;

A single thought encompasses all times.

They shine throughout all assemblies of the Buddhas,

Bringing benefit, peace, and joy to sentient beings.

They rain down flowers, robes, and celestial music,

And offer wondrous fragrances

In praise of the merit and virtue of the Buddhas,

Without the slightest discriminating thought.

In whatever worlds there may be

No merit and virtue of the Three Jewels—Buddha, Dharma, and Sangha—

They all vow to be reborn there

And reveal the Buddha-Dharma as the Buddhas do.

I now compose these verses of the treatise,

Vowing to behold Amitayus Buddha,

And, together with all sentient beings,

To be reborn alike in the Land of Peace and Bliss.

Thus, I have used the verses above to summarize the chapters and passages of the Sutra of Amitayus.

THE TREATISE

What is the meaning of these verses of aspiration? They instruct those who wish to be reborn in that land how to contemplate the World of Peace and Bliss and behold Amitayus Buddha.

☸ THE FIVE GATES OF MINDFULNESS

How should one contemplate? How should one give rise to the mind of faith? If any good man or good woman cultivates and perfects the five gates of mindfulness, that person will assuredly be reborn in the Land of Peace and Bliss and behold Amitayus Buddha. What are the five gates of mindfulness?

1. worship

2. praise

3. aspiration

4. contemplation

5. dedication of merit

Why is worship necessary? Because one wishes to express the aspiration to be reborn in that land, the practitioner should, through the karma of the body, worship Amitayus Tathagata, the Worthy One, the Perfectly and Completely Awakened One.

Why is praise necessary? Because one wishes to cultivate in true accord with reality, the practitioner should, through the karma of speech, offer praise and recite the name of that Tathagata. This is because the name of that Tathagata accords in meaning with his light and the characteristics of his wisdom.

Why is aspiration necessary? Because one wishes to cultivate calm abiding in true accord with reality, the practitioner should constantly make vows in the mind and, with single-minded, focused mindfulness, will assuredly be reborn in the Land of Peace and Bliss.

Why is contemplation necessary? Because one wishes to cultivate insight in true accord with reality, the practitioner should contemplate with wisdom and right mindfulness. Contemplation has three aspects. What are these three?

1. Contemplating the adorned merit and virtue of that Buddha’s land.

2. Contemplating the adorned merit and virtue of Amitayus Buddha.

3. Contemplating the adorned merit and virtue of the bodhisattvas there.

Why is dedication of merit necessary? Because one wishes to perfect the mind of great compassion, the practitioner never abandons any sentient being to suffering and distress. The practitioner’s mind should constantly make vows on their behalf and dedicate merit to them.

☸ CONTEMPLATING THE ADORNED MERIT AND VIRTUE OF THAT BUDDHA’S LAND

How does one contemplate the adorned merit and virtue of that Buddha’s land? The adorned merit and virtue of that Buddha’s land were perfected through inconceivable power. They are like the nature of a wish-fulfilling jewel—similar to it, yet distinct. Whoever wishes to contemplate the adorned merit and virtue of that Buddha’s land should know its seventeen kinds. What are these seventeen kinds?

1. The perfection of the merit and virtue of purity.

2. The perfection of the merit and virtue of measure.

3. The perfection of the merit and virtue of nature.

4. The perfection of the merit and virtue of form.

5. The perfection of the merit and virtue of manifold features.

6. The perfection of the merit and virtue of wondrous colors.

7. The perfection of the merit and virtue of touch.

8. The perfection of the merit and virtue of adornment.

9. The perfection of the merit and virtue of rain.

10. The perfection of the merit and virtue of light.

11. The perfection of the merit and virtue of wondrous sound.

12. The perfection of the merit and virtue of the lord.

13. The perfection of the merit and virtue of the retinue.

14. The perfection of the merit and virtue of enjoyment.

15. The perfection of the merit and virtue of freedom from all adversities.

16. The perfection of the merit and virtue of the gate of the great meaning.

17. The perfection of the merit and virtue of fulfilling all that is sought.

[1] The perfection of the merit and virtue of purity is expressed in the verses:

“Contemplate the true characteristics of that world,

Surpassing the six paths within the Three Realms.”

[2] The perfection of the merit and virtue of measure is expressed in the verses:

“Ultimately vast, like empty space,

Immense and boundless, without limit.”

[3] The perfection of the merit and virtue of nature is expressed in the verses:

“It arose from the great compassion of the Right Path

And from supramundane roots of goodness.”

[4] The perfection of the merit and virtue of form is expressed in the verses:

“Pure, luminous, perfect, and complete,

Like a bright mirror, the sun, and the moon.”

[5] The perfection of the merit and virtue of manifold features is expressed in the verses:

“Its essential nature is formed of precious treasures,

Replete with wondrous and sublime adornments.”

[6] The accomplishment of the merit of wondrous color is expressed in the verse:

“Radiant and stainless is the brilliant light,

Purely illuminating the entire world.”

[7] The accomplishment of the merit of touch is expressed in the verse:

“The precious nature is like the grass of virtue,

Soft and yielding, bending to either side.

Whoever touches it attains peace and bliss;

Even the softest grass is far inferior.”

[8] The accomplishment of the merit of adornment has three aspects that should be known. What are the three?

1. water

2. earth

3. space

The adornment of water is expressed in the verse:

“There are thousands and tens of thousands of varieties;

Jeweled flowers cover all the ponds and streams.

The wind stirs the blossoms and their leaves,

While interwoven rays of light weave and swirl among them.”

The adornment of earth is expressed in the verse:

“There are palaces, towers, and pavilions,

From which the ten directions are seen without obstruction.

Many kinds of wondrous trees emit colored light,

And jeweled railings encircle everything.”

The adornment of space is expressed in the verse:

“There are also immeasurable jeweled canopies and nets,

Enveloping and spreading throughout all space.

They produce every kind of resonant bell tone,

All proclaiming the wondrous sound of the Dharma.”

[9] The accomplishment of the merit of rain is expressed in the verse:

“Rains of flowers and robes descend as adornments;

Immeasurable fragrances perfume every place.”

[10] The accomplishment of the merit of light is expressed in the verse:

“The Buddha’s wisdom shines brightly like the sun,

Dispelling the deluded darkness of the world.”

[11] The accomplishment of the merit of wondrous sound is expressed in the verse:

“The pure voice and words resound far and wide;

Their wondrous tones are heard throughout the ten directions.”

[12] The accomplishment of the merit of the lord is expressed in the verse:

“Amitayus, the Perfectly and Completely Awakened One,

Skillfully reigns there as the Dharma King.”

[13] The accomplishment of the merit of the retinue is expressed in the verse:

“The pure assembly of that Tathagata

Is born by transformation from lotus flowers through perfect awakening.”

[14] The accomplishment of the merit of enjoyment is expressed in the verse:

“They cherish and delight in the flavor of the Buddha-Dharma;

The joy of meditation in right concentration is their food.”

[15] The accomplishment of the merit of freedom from all adversities is expressed in the verse:

“The afflictions of body and mind are forever eradicated;

They constantly experience uninterrupted bliss.”

[16] The accomplishment of the merit of the gateway of great meaning is expressed in the verse:

“Because it springs from the roots of virtue of the Mahayana,

There is equality, without disparaging designations.

No one born there has a female body,

Belongs to the Two Vehicles, or has deficient faculties.”

All who attain rebirth in the Pure Land receive the fruition of being free from two kinds of disparagement:

1. bodily form

2. designation

There are three bodily deficiencies:

1. followers of the Two Vehicles

2. women

3. persons with incomplete faculties

The absence of these three deficiencies is called Freedom from Disparagement of Bodily Form. The three designations—followers of the Two Vehicles, women, and persons with incomplete faculties—do not exist in that land because those three kinds of bodies do not exist there, much less are their names heard. This is called Freedom from Disparagement of Designation. The entire noble assembly there is equal and possesses the same characteristic.

[17] The accomplishment of the merit of fulfilling all that is sought is expressed in the verse:

“All sentient beings in that land

Have every one of their aspirations completely fulfilled.”

This concludes the brief explanation of the seventeen kinds of meritorious adornments of the land of Amitayus Buddha. These merits reveal that the Tathagata accomplished the power of great merit that benefits both himself and others. The adorned Buddha-land of Amitayus Buddha is the wondrous realm of the Truth of Ultimate Meaning. The general meaning of the opening passage and the particular characteristics of the following sixteen passages have been explained in sequence and should be known.

☸ CONTEMPLATION OF THE MERITORIOUS ADORNMENTS OF AMITAYUS BUDDHA

How is the accomplishment of the meritorious adornments of that Buddha to be contemplated? The accomplishment of that Buddha’s meritorious adornments has eight aspects that should be known. What are the eight?

1. the adornment of the lotus throne

2. the adornment of bodily marks

3. the adornment of speech

4. the adornment of mind

5. the adornment of the noble assembly

6. the adornment of the foremost one

7. the adornment of the Noble Lord

8. the adornment of sustaining unfailing activity

[1] What is the adornment of the lotus throne?

The verse says:

“Wondrous and pure is the lotus pedestal,

Adorned with immeasurable kings of great jewels.”

[2] What is the adornment of bodily marks? The verse says:

“The light of his excellent marks shines for one fathom;

His physical form surpasses that of all sentient beings.”

[3] What is the adornment of speech? The verse says:

“The wondrous pure voice of that Tathagata

Resounds and is heard throughout the ten directions.”

[4] What is the adornment of mind? The verse says:

“Earth, water, wind, fire, and space—

Toward all of them he is equally free from discrimination.”

Freedom from discrimination means that he does not give rise to a discriminating mind.

[5] What is the adornment of the noble assembly? The verse says:

“The noble assembly of devas and humans abides in non-retrogression,

Purely born from the ocean of wisdom.”

[6] What is the adornment of the foremost one? The verse says:

“Like wondrous Mount Sumeru, king of mountains,

Supreme and wondrous, without equal.”

[7] What is the adornment of the Noble Lord? The verse says:

“Devas and humans, endowed with the marks of a great being,

Reverently surround him and gaze upon him.”

[8] What is the adornment of sustaining unfailing activity? The verse says:

“Through the power of that Buddha’s fundamental vows,

Those who encounter him do so not in vain.

He enables them swiftly to perfect

The vast jeweled ocean of immeasurable merit.”

Those bodhisattvas who have not yet attained a purified mind will, upon seeing that Buddha, ultimately attain the Dharma body of equality, no different from bodhisattvas whose minds are pure. Those bodhisattvas who have already attained a purified mind, together with bodhisattvas on higher bhumis, will ultimately attain equal quiescence.

It should be known that this is the brief explanation, in sequence, of the eight passages of verse, revealing that the Tathagata accomplished the meritorious adornments that benefit both himself and others.

☸ CONTEMPLATION OF THE MERITORIOUS ADORNMENTS OF THE BODHISATTVAS THERE

How is the accomplishment of the meritorious adornments of the bodhisattvas there to be contemplated? The accomplishment of the meritorious adornments of the bodhisattvas there consists of four aspects of correct practice that should be known. What are the four?

1. While their bodies remain in a single Buddha-land, neither wavering nor moving, they can manifest all kinds of responsive transformation bodies throughout the lands of the ten directions, practicing in accordance with reality and constantly performing the work of the Buddhas. They guide sentient beings to awakening, like lotus flowers that have risen above the defiled mud.

The verse says:

“The Land of Peace and Bliss is pure and wondrous;

The stainless Dharma wheel turns unceasingly.

Transformation Buddhas and bodhisattvas are like the sun,

Abiding firm and steadfast like wondrous Mount Sumeru.”

2. At all times, neither before nor after, those responsive transformation bodies, with one-pointed mind in a single thought, emit great light and can pervade all worlds throughout the ten directions to teach and transform sentient beings. Through every kind of skillful means, practice, and activity, they eradicate all the sufferings and afflictions of sentient beings.

The verse says:

“The adorned light is free from all defilement;

A single thought encompasses all times.

It illuminates all assemblies of the Buddhas everywhere,

Bringing benefit, peace, and bliss to sentient beings.”

3. Without exception, they shine forth before the great assemblies in the Dharma gatherings of the Buddhas throughout all worlds. With vast and immeasurable offerings, they reverently make offerings to and praise all Buddha Tathagatas.

The verse says:

“They rain down flowers, robes, and celestial music,

And wondrous fragrances as offerings.

They praise the merits of all the Buddhas,

Without ever giving rise to the slightest discriminating thought.”

4. In all the worlds throughout the ten directions where the Three Jewels are absent, they establish and adorn those places with the ocean-like merit of the Jewels of the Buddha, Dharma, and Sangha, and universally reveal them, enabling all beings to understand the Way and practice in accordance with reality.

The verse says:

"In whatever worlds there are not

The merits of the Three Jewels—Buddha, Dharma, and Sangha—

They vow to attain rebirth there

And reveal the Buddhadharma as do the Buddhas."

☸ GATHERING ALL MERITS INTO THE SINGLE PHRASE OF DHARMA

As stated above, the practitioner should contemplate the accomplished adornments of merit of that Buddha-land, contemplate the accomplished adornments of merit of the Buddha Amitayus, and contemplate the accomplished adornments of merit of the bodhisattvas there. One contemplates these three kinds of accomplished adornments so that the aspiration to be born in that land may arise in one’s mind. All those merits will now be gathered into the single phrase of Dharma. This single phrase of Dharma is called Purity. The word “purity” expresses the true and unconditioned wisdom of the Dharma-body. One should know that this purity has two meanings. What are these two meanings?

1. Purity of the World as the Environment

2. Purity of the World of Sentient Beings

Purity of the World as the Environment refers to the seventeen kinds of accomplished adornments of merit in that Buddha-land, as briefly explained above. This is called Purity of the World as the Environment.

Purity of the World of Sentient Beings refers to the eight kinds of accomplished adornments of merit of that Buddha and the four accomplished adornments of merit of the bodhisattvas there, as briefly explained above. This is called Purity of the World of Sentient Beings.

Thus, one should know that the single phrase of Dharma called Purity encompasses both of these meanings.

☸ THE BODHISATTVA’S ACCOMPLISHMENT OF SKILLFUL MEANS IN DEDICATING MERIT

Bodhisattvas who practice calming and contemplation, whether extensively and profoundly or briefly, will develop gentle and pliant minds and will know all dharmas in accordance with reality, according to whether their cultivation is extensive and profound or brief. In this way, they accomplish skillful means in dedicating merit.

How does a bodhisattva employ skillful means in dedicating merit? The bodhisattva dedicates all the merit and wholesome roots accumulated through the practice of the gate of mindfulness consisting of reverential worship and the other gates of mindfulness. The bodhisattva does not seek everlasting peace and happiness for himself, but wishes only to eradicate every suffering and affliction of sentient beings. The bodhisattva makes this vow in order to embrace all sentient beings so that they may all attain rebirth together in that Buddha’s Land of Peace and Bliss. This is called the Bodhisattva’s Accomplishment of Skillful Means in Dedicating Merit.

When such a bodhisattva skillfully understands and accomplishes the dedication of merit, he will depart far from the dharmas that oppose the three gates of bodhi. What are the three gates of bodhi?

1. In Accordance with the Gate of Wisdom, the bodhisattva does not seek peace and happiness for himself alone, because his mind is free from attachment to his own person.

2. In Accordance with the Gate of Compassion, the bodhisattva removes all the sufferings of sentient beings, because his mind is free from discriminatory distinctions when helping sentient beings.

3. In Accordance with the Gate of Skillful Means, the bodhisattva takes pity upon all sentient beings, because his mind is free from seeking reverence and offerings for himself.

This is called Departing Far from the Dharmas That Oppose the Three Gates of Bodhi.

Having thus departed far from the dharmas that oppose the three gates of bodhi, the bodhisattva fully possesses the three Dharma gates that accord with bodhi. What are the three?

1. The Undefiled Pure Mind, because the bodhisattva does not seek peace and happiness for himself alone.

2. The Peaceful and Blissful Pure Mind, because the bodhisattva removes all the sufferings of sentient beings.

3. The Joyful Pure Mind, because the bodhisattva embraces all sentient beings and enables them to attain rebirth in that land so that they may realize great awakening.

One should know that this is called Fully Possessing the Three Dharma Gates That Accord with Bodhi.

☸ ATTAINING REBIRTH BY ACCORDING WITH THE FIVE DHARMA GATES

Wisdom, compassion, and skillful means are the three gates of bodhi explained above. One should know that these three gates lead to wisdom, while wisdom manifests skillful means.

The mind free from attachment to one’s own person, the mind free from discriminatory distinctions when helping sentient beings, and the mind free from seeking reverence and offerings for oneself are the three dharmas explained above. One should know that these three dharmas help the practitioner depart far from the obstacles to attaining the mind of bodhi.

The Undefiled Pure Mind, the Peaceful and Blissful Pure Mind, and the Joyful Pure Mind are the three minds explained above. One should know that these three minds unite as one to accomplish the True Mind of Supremely Wondrous Bliss.

A bodhisattva possessing such a mind of wisdom, a mind of skillful means, an unobstructed mind, and a supremely true mind will attain rebirth in the pure Buddha-land. One should know that this is called a great bodhisattva’s accordance with the Five Dharma Gates, whereby he accomplishes deeds freely and at will, as explained above. By according with these five Dharma gates, the bodhisattva accomplishes bodily activity, verbal activity, mental activity, wisdom activity, and the activity of skillful wisdom.

☸ THE FIVE GATES OF ACCOMPLISHMENT

There are also five other gates through which the practitioner may gradually accomplish five kinds of merit in sequence. What are these five gates?

1. The Gate of Drawing Near

2. The Gate of the Great Assembly of Sages

3. The Gate of the Dwelling

4. The Gate of the Chamber

5. The Gate of the Garden and Forest, the Ground of Playful Activity

Upon attaining the first four gates, the practitioner accomplishes the Merit of Entry. Upon reaching the fifth gate, the practitioner accomplishes the Merit of Emergence.

The practitioner enters the first gate by reverentially worshiping the Buddha Amitayus and thereby attains rebirth in that land. Because he attains rebirth in the World of Peace and Bliss, this is called the Gate of Drawing Near, the first gate.

The practitioner enters the second gate by praising the Buddha Amitayus, reciting the name of that Tathagata in accordance with the meaning and intent of his name, and relying upon the radiance of that Tathagata. Through mindful cultivation, he is able to enter the great assembly of sages. This is called Entry through the Gate of the Great Assembly of Sages, the second gate.

The practitioner enters the third gate by single-mindedly concentrating his thoughts and aspiring to attain rebirth there. By cultivating calming and the other serene right samadhis, he is able to enter the Lotus Treasury World. This is called Entry through the Gate of the Dwelling, the third gate.

The practitioner enters the fourth gate by concentrating his thoughts upon contemplating the wondrous adornments of that land. Through the cultivation of contemplation, he reaches that place and enjoys every blissful flavor of the Dharma. This is called Entry through the Gate of the Chamber, the fourth gate.

The practitioner emerges through the fifth gate with great compassion because, having contemplated all the sufferings and afflictions of sentient beings, he manifests transformation bodies and playful supernatural powers to reenter the garden of birth and death within the forest of afflictions. The bodhisattva reaches the stage of teaching and transforming beings by dedicating merit through the power of his original vows. This is called Emergence through the Gate of the Garden and Forest, the Ground of Playful Activity, the fifth gate.

One should know that the bodhisattva’s entry through the first four gates is the accomplishment of benefiting himself. The bodhisattva’s emergence through the fifth gate is the accomplishment of benefiting others. One should know that a bodhisattva who skillfully cultivates these five gates to benefit himself and others will swiftly attain unsurpassed, complete, perfect awakening.

Treatise on the Sutra of Infinite Life