Volume 1: Profound Meaning Section of the Commentary on the Contemplation Sutra

I begin by urging all gathered here, monastics and laypeople alike: Bring forth the supreme resolve and take refuge in the Three Jewels. Birth and death are so hard to tire of, And the Dharma so hard to rejoice in. Together, let us give rise to the vajra resolve, To transcend horizontally and cut off the four currents. May we enter Amitabha's realm— Taking refuge, palms joined, honoring the World-Honored One.

With a single mind I take refuge throughout the ten directions: The ocean of dharma-nature and true suchness; All Buddhas of the Enjoyment and Transformation Bodies; Each and every bodhisattva with their boundless retinues; Their majestic adornments and wondrous displays; The sea of tenth-ground bodhisattvas and the three ranks of saintly aspirants— Whether their kalpas are complete or incomplete, Whether their wisdom and practice are perfect or still perfecting, Whether their active afflictions have ended or remain, Whether their habitual tendencies have ceased or persist, Whether their practice involves effort or effortlessness, Whether the wisdom of realization has been won or not— Those of perfect and equal awakening, Who, in the vajra samadhi, in a single moment of perfect accord, Have realized the fruitional virtue of nirvana.

We all take refuge in the three Buddhas, sovereigns of awakening— May their unobstructed spiritual powers invisibly bless and embrace us. We all take refuge in the noble sages of the three vehicles, Who cultivate the Buddha's great compassion without retreat through long ages— We pray for your blessings from afar, That we may behold the Buddhas in every thought.

We, beings of ignorance, Have wandered through samsara for countless kalpas. Now we have met Shakyamuni Buddha, The traces remaining in this final age. Amitabha's primal vow, The essential gateway to the Land of Bliss, And all practices—meditative and non-meditative—turned toward the Pure Land— May we swiftly realize the body of no-birth.

Relying on the bodhisattva canon, The vast ocean of the sudden One Vehicle teaching, I offer these verses, taking refuge in the Three Jewels, In perfect accord with the Buddha's mind. May all Buddhas of the ten directions, countless as Ganges' sands, With their six spiritual powers, see me and know me. Relying now on the teachings of the two honored ones, I open wide the gateway to the Pure Land. May the merit of this be shared equally with all beings.

同发菩提心 往生安乐国

Within this single Contemplation Sutra, we first set out seven categories of analysis, and then explain the meaning according to the text.

First, we state the theme of the preface. Second, we explain the title. Third, we interpret the text and clarify the teaching's central principle, its character, and its scope. Fourth, we identify the speaker. Fifth, we examine the two kinds of good — meditative and non-meditative — and their universal and particular applications. Sixth, we reconcile apparent contradictions between the sutras and the treatises, posing questions and answers broadly to dispel doubts. Seventh, we analyze the degree to which Queen Vaidehi benefited upon hearing the Buddha's direct teaching.

First: Stating the Theme of the Preface

I humbly consider that the Suchness of reality is vast — the five vehicles cannot fathom its bounds. The Dharma-nature is deep and lofty — even the ten stages of sages cannot exhaust its reach. And yet the substance of Suchness, in all its measure, never departs from the bustling, ordinary mind. The Dharma-nature is boundless, yet its very boundary remains forever unmoved. The realm of pure suchness embraces both ordinary and accomplished beings alike. The twofold suchness — with defilement and without — pervades all sentient beings. The merits, countless as the Ganges' sands, are still and naturally efficacious.

But because the obscurations of defilement lie deep, the pure essence has no way to shine forth of its own accord. And so the Great Compassion moved quietly westward, entering the burning house of this world to sprinkle the dew of ambrosia upon tender shoots of life. Lighting the torch of wisdom, it pierced the heavy gloom of endless night. The three kinds of giving were fully prepared; the four means of gathering beings were wholly employed. The Buddha revealed the causes of suffering accumulated over vast ages, and led beings to awaken to the fruit of eternal joy.

Yet the multitudes, lost and divided, differ in nature and aspiration. Though none possess the capacity for the single, ultimate truth, all are equally endowed with the potential suited to the five vehicles. Thus compassion spread like clouds across the three realms; the rain of Dharma fell through great mercy, moistening every affliction, and all shared the benefit of teachings they had never before heard. The seed of bodhi put forth its first shoot; the sprout of awakening grew with every passing thought. Arising from the mind, supreme practices flourished — the Dharma gates beyond this one number eighty-four thousand. Sudden and gradual teachings each suited their audience, and those who followed their conditions all found liberation.

But sentient beings carry heavy obstructions, and those who would awaken through their own understanding find it difficult to see clearly. Though the benefits of teaching come through many gates, the delusions of ordinary people cannot be gathered in all at once. Then, by fortunate circumstance, Queen Vaidehi made her request: "I now wish to be born in the Land of Bliss. I only hope the Thus Come One will teach me contemplation and right absorption."

Because she made this request, the teaching lord of the Saha world broadly opened the essential gates to the Pure Land. And the able sage of the Land of Bliss revealed his special, all-encompassing Vow.

As for the essential gates: they are precisely the two gates of meditative and non-meditative practice found in this Contemplation Sutra. "Meditative" means stilling thought to concentrate the mind. "Non-meditative" means abandoning evil and cultivating good. One dedicates both practices with the wish to be born in the Pure Land.

As for the all-encompassing Vow, as the Larger Sutra says: all ordinary beings, whether good or evil, who attain birth there do so by relying on the power of Amitabha Buddha's great Vow as the predominant condition.

Furthermore, the Buddha's hidden meaning is vast and profound; the teaching gates are hard to fathom. Even the three grades of sages and the ten stages of noble ones cannot fully probe them — how much less can I, a mere feather of faith tossed outside the gate, presume to know their intent? I can only reflect: Shakyamuni sends us forth from this realm, and Amitabha comes from that land to welcome us. He calls; this one sends — how could we not go? All I can do is diligently devote myself to the Dharma, for the whole of this life. Casting aside this impure body, I will immediately realize the eternal joy of the Dharma-nature in that land.

This concludes the brief statement of the preface's theme.

Second: Explaining the Name

The sutra is titled: The Buddha Speaks the Contemplation Sutra on Infinite Life, in One Scroll.

"Buddha" is the correct pronunciation of the Western lands; here in this land, it means "Awakened One." Self-awakened, awakening others, with awakening conduct fully consummated — this is called "Buddha."

• "Self-awakened" distinguishes the Buddha from ordinary beings, because shravakas are narrow and limited, able only to benefit themselves, lacking the great compassion to benefit others.
• "Awakening others" distinguishes the Buddha from the two vehicles, because bodhisattvas possess wisdom and so can benefit themselves, and possess compassion and so can benefit others. They always practice compassion and wisdom together, unattached to either existence or non-existence.
• "Awakening conduct fully consummated" distinguishes the Buddha from bodhisattvas, because the Thus Come One's wisdom and conduct have been exhausted and fulfilled across vast ages, surpassing the three stages — and so is called "Buddha."

"Speaks" means to express with the voice, intoning and declaring — and so it is called "speaking." Furthermore, the Thus Come One teaches according to the capacities of beings in many different ways: sudden and gradual, each suited to the listener; some things are concealed, some revealed. Sometimes all six sense faculties communicate the teaching; the same is true of the Buddha's physical marks. Responding to each thought and following each condition, all beings receive the benefit of awakening.

"Infinite Life" is the Chinese rendering for this land. "Namo Amitabha Buddha" is the original pronunciation of the Western lands. Breaking it down: namo means "I take refuge"; a means "infinite"; mita means "measure" or "life"; buddha means "awakened." So it means "I take refuge in the Awakened One of Infinite Life." This is how the Sanskrit and Chinese correspond.

Now, "Infinite Life" refers to the Dharma; "Awakened" refers to the person. Person and Dharma are both made manifest — hence the name "Amitabha Buddha."

Furthermore, "person and Dharma" are the object of contemplation, and there are two: the dependent retribution (the environment) and the proper retribution (the beings).

Within the dependent retribution, there are three:

1. Subterranean adornments — all the jeweled banners whose lights radiate and reflect upon one another, and so forth.
2. Ground-level adornments — all the jeweled ground, pools, groves, jeweled pavilions and palaces, and so forth.
3. Aerial adornments — all the transformed jeweled palaces, flower nets, jeweled clouds, transformed birds, winds and light moving and producing music, and so forth.

Though these three differ, they are all the supreme, undefiled, and authentic features of Amitabha's pure land. This summarizes the adornments of the dependent retribution.

Furthermore, regarding "dependent retribution": from the contemplation of the sun down through the contemplation of the lotus throne, the sutra generally explains the dependent retribution. Within this, there are both universal and particular aspects.

• The particular: the contemplation of the lotus throne is the particular dependent retribution, belonging exclusively to Amitabha Buddha. The other six contemplations above it constitute the universal dependent retribution, belonging to the ordinary and accomplished beings throughout the Dharma realm — all who attain birth share them equally, and so they are called "universal."

Within these six, there are also provisional and true aspects:

• The provisional dependent retribution includes the contemplation of the sun, water, and ice. These are provisional because they resemble visible forms in this world.
• The true dependent retribution extends from the contemplation of the lapis lazuli ground down through the contemplation of the jeweled pavilions. These are true because they are the actual, undefiled, visible forms of that land.

As for the proper retribution, there are also two:

1. The adornment of the lord — Amitabha Buddha.
2. The adornment of the noble assembly — those currently in that land, as well as those throughout the ten directions of the Dharma realm who will be born there together.

Within the proper retribution, there are also universal and particular aspects:

• The particular is Amitabha Buddha himself. Within this particular category, there are also provisional and true aspects. The provisional proper retribution is the eighth contemplation — the image contemplation. The same holds for Avalokiteshvara, Mahasthamaprapta, and the others. Because sentient beings have heavy obstructions and their defilements run deep, the Buddha feared that if they were to contemplate the true form directly, it would not appear. So he had them establish an image to anchor the mind — resembling the Buddha in order to verify the realm. Hence it is called the provisional proper retribution. The true proper retribution is the ninth contemplation — the true body contemplation. Because of the preceding provisional contemplation, one gradually stills scattered thoughts, the mind's eye opens, and one dimly perceives the pure adornments of both retributions of that land, thereby dispelling confusion. Through the removal of obstructions, one comes to see the true features of that realm.
• The universal proper retraction consists of Avalokiteshvara, the noble assembly, and all those below.

What we have been discussing — universal and particular, provisional and true — is precisely an explanation of the two retributions, dependent and proper.

"Contemplation" means to illuminate. Constantly, with the hand of pure faith, one holds the radiance of wisdom and illuminates the deeds of Amitabha — both proper and dependent retributions.

"Sutra" means "warp." Warp holds the weft, and a woven length is made, serving its purpose. In the same way, a sutra holds the Dharma, and principle and phenomenon correspond. Meditative and non-meditative teachings adapt to different capacities without falling into disorder. The sutra enables practitioners, through the causal conditions of teaching and practice, to ride the power of the Vow to birth in the Pure Land and realize the joy of the unconditioned Dharma. Once born in that land, they have nothing more to fear. Practicing over vast time, they reach the ultimate fruit of bodhi. The Dharma body abides eternally, vast as space. Because it brings these benefits, it is called a sutra.

"One scroll" means that although this Contemplation Sutra is said to have been taught at two assemblies, altogether it forms one whole — hence "one scroll."

Thus: The Buddha Speaks the Contemplation Sutra on Infinite Life, in One Scroll.

This concludes the explanation of the name.

Third: Clarifying the Central Principle, Character, and Scope of the Teaching

For example, the Vimalakirti Sutra takes inconceivable liberation as its central principle. The Great Perfection of Wisdom Sutra takes the wisdom of emptiness as its central principle. Such examples are many. This Contemplation Sutra takes the contemplation of the Buddha samadhi as its central principle, and also takes the recollection of the Buddha samadhi as its central principle. Its essence is single-minded aspiration for birth in the Pure Land.

Regarding the scope of the teaching:

Question: Within the two collections of scriptures, which does this sutra belong to? Within the two classifications of teaching, which does it fall under?

Answer: This Contemplation Sutra belongs to the Bodhisattva collection and is classified as a Sudden teaching.

Fourth: Identifying the Speaker

In all sutras, the teachings arise in no more than five ways: spoken by the Buddha himself; spoken by a noble disciple; spoken by a celestial immortal; spoken by a ghost or spirit; or spoken through magical transformation. This Contemplation Sutra was spoken by the Buddha himself.

Question: Where did the Buddha speak it? To whom did he speak it?

Answer: The Buddha spoke it in the royal palace, to Vaidehi and the others.

Fifth: Examining the Two Gates of Meditative and Non-Meditative Practice

This section has six parts:

1. The initiator — that is, Vaidehi.
2. The one petitioned — that is, the World-Honored One.
3. The one who speaks — that is, the Thus Come One.
4. What is spoken — that is, the two kinds of good (meditative and non-meditative) and the sixteen contemplations.
5. The one who acts — that is, the Thus Come One.
6. Those acted for — that is, Vaidehi and the others.

Question: Through whose request were the two kinds of good taught?

Answer: The meditative good was taught at Vaidehi's request; the non-meditative good was taught by the Buddha on his own initiative.

Question: I'm not yet sure. In what text do the two kinds of good appear? And since the teaching is complete and not given in vain, what kind of person is fit to receive it?

Answer: This can be understood in two ways.

First, those who slander the Dharma, those who lack faith, those burdened by the eight difficulties, and non-human beings — these are not fit to receive it. Rotten wood and massive stone hold no expectation of being moistened; such beings truly have no capacity for transformation. But aside from these, those who single-mindedly rejoice in faith and seek birth — from those who practice for a whole lifetime down to those who offer just ten recollections — all ride the power of the Buddha's Vow, and none fail to be born.

This answers the question of who is fit to receive the teaching.

Second, regarding where in the text this appears: there are both universal and particular passages.

The universal passages carry three meanings:

1. From Vaidehi's words to the Buddha — "I only hope you will broadly describe for me the lands free from sorrow and affliction" — she is marking her aspiration, making a general request for what she seeks.
2. From "I only hope the Buddha, like the sun, will teach me to contemplate the pure realms of karma" — she is making a general request for the practice that leads there.
3. The World-Honored One manifests the lands upon the light platform — this is in response to her earlier general request: "Describe them for me broadly."

Though there are three meanings, together they answer the general request.

The particular passages carry two meanings:

1. From Vaidehi's words to the Buddha — "I now wish to be born in the Realm of Ultimate Bliss, at the place of Amitabha Buddha" — she is making a particular choice of what she seeks.
2. From "I only hope you will teach me contemplation, teach me right absorption" — she is requesting a particular practice.

Though there are two meanings, together they answer the particular request.

From here onward, we answer the meaning of the two gates — meditative and non-meditative.

Question: What is meant by "meditative good"? What is meant by "non-meditative good"?

Answer: From the contemplation of the sun through the thirteenth contemplation is called meditative good. The three kinds of merit and the nine grades are called non-meditative good.

Question: Within the meditative good, what distinctions are there? Where in the text do they appear?

Answer: As for where they appear, the sutra says: "Teach me contemplation, teach me right absorption" — that is the passage.

As for the distinctions, there are two meanings. The first is contemplation. The second is right absorption.

• "Contemplation" is the preliminary method before entering full samadhi — reflecting on the general and particular features of the dependent and proper retributions of that land. The sutra passage on the contemplation of the ground says: "One who thinks in this way is said to have roughly seen the Land of Ultimate Bliss." This corresponds to the phrase "teach me contemplation."
• "Right absorption" means the thinking mind has entirely ceased, conditions and concerns have dissolved, and one is in accord with samadhi — this is called right absorption. The same passage says: "If one attains samadhi, one sees the ground of that land clearly and distinctly." This corresponds to the phrase "teach me right absorption."

Though meditative and non-meditative each carry distinct meanings, this completes the answer to the question above.

Furthermore, our explanation differs from that of other teachers. Other teachers take the phrase "contemplation" and match it with the three kinds of merit and nine grades, treating it as non-meditative good. They take "right absorption" and broadly match it with all sixteen contemplations, treating it as meditative good. But this interpretation seems wrong. Why? As the Avatamsaka Sutra says, "contemplation" and "right absorption" are simply alternative names for samadhi — just as they are in the passage on the contemplation of the ground. With this textual evidence, how can they be extended to non-meditative good?

Moreover, Vaidehi's earlier request only says: "Teach me to contemplate the pure realms of karma." Her next request says: "Teach me contemplation, teach me right absorption." Though these are two requests, both concern meditative good alone. Furthermore, there is no passage where anyone requests the non-meditative good — it was opened by the Buddha on his own. Later, in the section on the conditions for non-meditative good, the sutra says: "And so that all ordinary beings of future generations..." — that is the passage.

Sixth: Reconciling Apparent Contradictions Between Sutras and Treatises, Dispelling Doubts Through Questions and Answers

This section has six parts:

1. First, we examine the interpretations of the nine grades given by various teachers.
2. Second, we refute them through reasoning.
3. Third, we revisit the nine grades and refute them point by point.
4. Fourth, we bring forth textual evidence to establish that these teachings are for ordinary beings, not sages.
5. Fifth, we reconcile the meaning of "a different time."
6. Sixth, we reconcile the meaning of "those of the two vehicles do not attain birth."

Regarding the interpretations of various teachers, they first address the three grades of the upper class:

• Upper-upper grade: bodhisattvas from the fourth to the seventh stage. How do we know? Because upon reaching that land, they immediately attain the patience of non-arising.
• Upper-middle grade: bodhisattvas from the first to the fourth stage. How do we know? Because upon reaching that land, they attain the patience of non-arising after one small kalpa.
• Upper-lower grade: bodhisattvas from the stage of natural disposition up to the first stage. How do we know? Because upon reaching that land, they enter the first stage only after three small kalpas.

These three grades, they say, are all positions of great-vehicle sages.

Regarding the three grades of the middle class, various teachers say:

• Middle-upper grade: those of the third fruit. How do we know? Because upon reaching that land, they immediately attain arhatship.
• Middle-middle grade: inner ordinary beings. How do we know? Because upon reaching that land, they attain the fruit of stream-enterer.
• Middle-lower grade: ordinary beings of worldly goodness who, weary of suffering, seek birth. How do we know? Because upon reaching that land, they attain the fruit of arhatship after one small kalpa.

These three grades, they say, are all lesser-vehicle sages.

Regarding the three grades of the lower class: various teachers say these are ordinary beings newly beginning the great vehicle, divided into three grades according to the lightness or heaviness of their offenses — all sharing the same aspiration for birth.

This need not be the case, as will become clear.

Now, the second part: refuting through reasoning.

Regarding the claim that these are bodhisattvas from the first to the seventh stage — as the Avatamsaka Sutra says, bodhisattvas from the first to the seventh stage already possess the body born of Dharma-nature, the transformation body. They have never known the suffering of the cycle of birth and death. In terms of their spiritual function, they have already practiced for two great asamkhyeya kalpas, cultivating both merit and wisdom, realizing the emptiness of both person and phenomena — all utterly inconceivable. They wield miraculous powers freely, transforming without limit. Dwelling in the reward land, they constantly hear the reward Buddha teach the Dharma. With compassion they transform the ten directions, pervading everywhere in an instant. What further concern could they possibly have that would require Vaidehi to petition the Buddha on their behalf for birth in the Land of Bliss? With this textual evidence, how can the interpretations of those teachers not be mistaken?

This refutes the upper-upper and upper-middle grades.

As for the upper-lower grade, the claim that it includes bodhisattvas from the stage of natural disposition to the first stage — this, too, is unlikely. As the sutras say, such bodhisattvas are called "non-retreating." They dwell in the midst of birth and death, yet are not tainted by it — like ducks and geese in water that the water cannot soak. As the Great Perfection of Wisdom Sutra says, bodhisattvas in this stage do not retreat because they are guarded by two kinds of true spiritual friends. Who are they? First, the Buddhas of the ten directions; second, the great bodhisattvas of the ten directions. Through body, speech, and mind, these friends constantly support them in all wholesome practices, so there is no regression — hence the stage of non-retreat. Such bodhisattvas can also manifest the eight aspects of awakening and teach sentient beings. In terms of their practice, they have already cultivated merit and wisdom for a full great asamkhyeya kalpa. With such surpassing virtue, what concern could possibly drive them to rely on Vaidehi's petition for birth? With this textual evidence, we know that the classification of those teachers is, again, mistaken.

This completes the refutation of the upper class.

Next, the refutation of the three grades of the middle class. Various teachers say the middle-upper grade consists of those of the third fruit. But such beings have forever severed any connection to the three evil paths; the four lowly realms will never claim them. Though they may commit transgressions in this life, they will certainly not suffer retribution in lives to come. As the Buddha said: "These four-fruits practitioners sit with me on the same seat of liberation." With such power, what could they possibly fear that would drive them to rely on Vaidehi's petition for a path to birth? The great compassion of the Buddhas is directed toward those who suffer — their hearts turn especially toward beings constantly drowning in samsara, and so they urge them toward the Pure Land. It is like a drowning person who urgently needs rescue — what use is there in rescuing someone already standing safely on the shore? With this textual evidence, we see that the classification of those teachers is mistaken, just as before.

The lower grades can be understood by the same reasoning.

Now, the third part: revisiting the nine grades and refuting them point by point.

Various teachers say the upper-upper grade consists of bodhisattvas from the fourth to the seventh stage. But why does the Contemplation Sutra say: "Three kinds of beings will attain birth. What are the three? First, those who can keep the precepts and cultivate compassion. Second, those who cannot keep the precepts or cultivate compassion but can read and recite the Great Vehicle. Third, those who cannot keep the precepts or read sutras but can solely recollect the Buddha, the Dharma, and the Sangha." These three kinds of beings each apply themselves with focused effort to their own practice — for one day and one night, or up to seven days and seven nights, continuously without interruption. Each dedicates the merit of these practices with the wish for birth. At the end of life, Amitabha Buddha, along with the transformed Buddhas, bodhisattvas, and the great assembly, radiate light and extend their hands. In the time it takes to snap a finger, they are born in that land.

With this textual evidence, it is clear that these are supreme ordinary beings of the Great Vehicle who lived after the Buddha's passing — practicing intensely for a short time, though the number of days is few. How can they be judged the same as sages of the highest order? And bodhisattvas from the fourth to the seventh stage, in terms of their spiritual function, are utterly inconceivable. How could they rely on the merit of one or seven days' practice, being welcomed with hands extended from a jeweled lotus platform?

This refutes the upper-upper grade.

Next, the refutation of the upper-middle grade. Various teachers say this grade consists of bodhisattvas from the first to the fourth stage. But why does the Contemplation Sutra say: "It is not necessary to uphold the Great Vehicle"? What does "not necessary" mean? It means one may or may not read them — hence "not necessary." The sutra merely says they "understand well," without discussing their actual practice. It also says they "deeply believe in cause and effect" and "do not slander the Great Vehicle." They dedicate this good root with the wish for birth. At the end of life, Amitabha Buddha, along with the transformed Buddhas, bodhisattvas, and the great assembly, all extend their hands at once, and they are immediately born in that land.

With this textual evidence, it is clear that these are ordinary beings of the Great Vehicle who lived after the Buddha's passing, whose practice is somewhat weaker — which accounts for the difference in how they are welcomed at the time of death. But bodhisattvas from the first to the fourth stage, in terms of their spiritual function as described in the Avatamsaka Sutra, are utterly inconceivable. How could they rely on Vaidehi's petition to attain birth?

This refutes the upper-middle grade. Next, the refutation of the upper-lower grade.

Previous masters say these are bodhisattvas from the stage of seed-nature up to the first bodhisattva ground. Why, then, does the Contemplation Sūtra say they "also believe in cause and effect"? What's meant by "also believe" is that they sometimes believe and sometimes don't — that's why it says "also." The sūtra also says, "Do not slander the Mahāyāna, only generate the unexcelled bodhicitta." This single phrase is what counts as their proper karmic activity. No other good is needed — this one practice is dedicated to the wish for rebirth. When life comes to an end, Amitābha, together with his emanated Buddhas, bodhisattvas, and the great assembly, all reach out their hands at once to receive them, and they're reborn in the Pure Land.

This passage shows that the teaching is meant only for those living after the Buddha's passing — beings who set out on the Mahāyāna path but whose practice hasn't fully matured. That's why the welcome they receive differs. Bodhisattvas at this level have the strength to be reborn in any pure land they choose — why would they need Vaidehī to petition the Buddha for them, or need to be urged toward the Western Blissful Land?

Having finished refuting the three upper grades, let me note how their departure differs. For the upper superior grade, the Buddha together with countless emanated Buddhas extends hands at once. For the upper middle grade, the Buddha together with a thousand emanated Buddhas extends hands at once. For the upper lower grade, the Buddha together with five hundred emanated Buddhas extends hands at once. The difference comes purely from the strength or weakness of their karmic actions.

Next, refuting the view of the three middle grades. Previous masters say the superior of the middle grade is a śrāvaka at the third fruit. Why does the Contemplation Sūtra say: "If there are beings who uphold the five precepts, the eight precepts, practice all precepts, do not commit the five grave offenses, and have no other faults, at the end of their lives Amitābha, together with the holy assembly of bhikṣus, will appear before them radiating light and expounding the Dharma. When this person sees them, they're reborn in the Pure Land." This passage shows that [the superior of the middle grade] is actually an ordinary person upholding śrāvaka precepts after the Buddha's passing — not a minor sage.

For the middle of the middle grade, previous masters say it's an ordinary person of the inner stage prior to seeing the path. Why does the Contemplation Sūtra say: "If there are beings who uphold precepts for one day and one night, dedicate their aspiration to rebirth, at the end of their lives they'll see the Buddha and be reborn there." This passage shows that this grade can't be said to be an inner-stage person. It's only ordinary people without goodness, living after the Buddha's passing, whose lives stretch out day and night, who encounter a minor condition and receive minor precepts, dedicate their aspiration to rebirth, and are reborn by the power of the Buddha's vow. If we speak of minor sages, their rebirth would also be unproblematic. But this Contemplation Sūtra was spoken by the Buddha for ordinary people, not for sages.

For the lower of the middle grade, previous masters say it's a secular ordinary person prior to the inner stage of the two vehicles, who only practices worldly goodness seeking liberation. Why does the Contemplation Sūtra say: "If there are beings who are filial to their parents and practice worldly benevolence, at the end of their lives they'll meet a good friend who tells them of the bliss of that Buddha's land, the forty-eight vows, and so on. When this person hears this, they'll be reborn in that land." This passage shows that [this grade] is actually people who haven't encountered the Dharma. Even though they practice filial piety, they have no mind aspiring to liberation. It's only at the end of life that they meet a good person who encourages them to seek rebirth; because of this encouragement they turn their mind to the Pure Land and are reborn. Moreover, this person naturally practices filial piety in life — not for the sake of liberation.

Next, refuting the view of the three lower grades. Previous masters say these people are ordinary beings who've just begun studying the Mahāyāna, divided into three grades according to the severity of their offenses, with no sacred attainments and levels hard to distinguish. I say this is not correct. Why? These three grades of people have no goodness roots from either the Buddhist or secular realms; they only know how to do evil. How do we know? As stated in the preceding text: they don't commit the five grave offenses or slander the Dharma, but all other evils are fully committed, without any shame, until the very last moment of life, when they meet a good friend who teaches them the Mahāyāna, instructing them to recite the Buddha's name once. At that moment, Amitābha immediately sends emanated Buddhas and bodhisattvas to welcome this person, and they're reborn in the Pure Land. Such evil people are everywhere. If they encounter good conditions, they're reborn; if they don't encounter good conditions, they'll definitely fall into the three evil realms, unable to escape.

For the lower middle grade: this person previously received Buddhist precepts, but after receiving them didn't uphold them, and immediately broke them. They also steal property belonging to the permanent monastic community and property belonging to the present assembly, give impure teachings, until they have not a single moment of shame. At the end of their lives, the fierce fires of hell all arrive at once before them. When they see the fire, they meet a good friend who tells them of the merits of that Buddha's land, encouraging them to seek rebirth. When this person hears this, they immediately see the Buddha, and follow the emanation to be reborn. At first they didn't meet good conditions, so the fires of hell came to welcome them; later they met good conditions, so emanated Buddhas came to welcome them. This is all due to the power of Amitābha's vow.

For the lowest of the lower grade: these beings commit unwholesome deeds — the five grave offenses and ten evil deeds — fully possessing all unwholesome actions. Because of these evil karmas, they'll definitely fall into hell for countless eons. At the end of their lives, they meet a good friend who teaches them to recite Amitābha's name, encouraging them to seek rebirth. This person follows the teaching, recites the Buddha's name with single-minded focus, and is reborn. If this person doesn't meet good conditions, they'll definitely sink into the lower realms; because at the end they meet good conditions, a seven-jewel welcoming party comes to receive them.

Moreover, if we look at the context of the Contemplation Sūtra's right contemplation section and the three grades' preceding and following passages, all are ordinary beings of the five defilements after the Buddha's passing, only differing in the conditions they encounter, leading to the distinction of the nine grades. What do I mean? The three superior grades are ordinary beings who encountered the Mahāyāna; the three middle grades are ordinary beings who encountered the Hīnayāna; the three lower grades are ordinary beings who encountered evil. Because of their evil karmas, at the end of life they rely on goodness, riding on the Buddha's vow power, and are reborn. Only after arriving there and the lotus flower opens do they generate the bodhicitta. How can they be said to be ordinary beings who've just begun studying the Mahāyāna? If one holds this view, one misleads oneself and others — the harm of this is very great. Now I'll cite texts one by one to provide clear proof, so that all good and evil ordinary beings of the present time may equally share in the nine grades, generate faithful understanding without doubt, and, riding on the Buddha's vow power, all be reborn.

Fourth, Citation of Texts for Clear Proof

Question: How do we know the meaning of the above refutations? How do we know the World-Honored One specifically taught for ordinary beings, not for sages? I beg to ask: is it proper to judge this by human sentiment and infer meaning alone, or is there also sacred teaching to prove it?

Answer: Sentient beings have heavy defilements and shallow, limited wisdom; the Buddha's intention is vast and profound — how could we arbitrarily conjecture? Now I'll cite the Buddha's words one by one as clear proof. In this proof there are ten statements.

First, as the Contemplation Sūtra says: "The Buddha told Vaidehī: Now I'll speak many analogies for you, so that all ordinary beings of future ages who wish to practice pure karmic activity may be reborn in the Western Blissful Land." This is the first proof.

Second, [the sūtra says]: "The Tathāgata now expounds pure karmic activity for all beings of future ages who're harmed by the thieves of afflictions." This is the second proof.

Third, [the sūtra says]: "The Tathāgata now teaches Vaidehī and all beings of future ages to contemplate the Western Blissful Land of Amitābha." This is the third proof.

Fourth, Vaidehī said to the Buddha: "Now by the power of the Buddha I see that land. After the Buddha's passing, when sentient beings are defiled and evil, afflicted by the five sufferings, how will they see that Buddha's land?" This is the fourth proof.

Fifth, as stated at the beginning of the sun contemplation: "The Buddha told Vaidehī: You and all beings, concentrate your minds… until all beings who aren't blind from birth, who have eyes, have seen the sun up to this point." This is the fifth proof.

Sixth, as stated in the earth contemplation: "The Buddha told Ānanda: You hold the Buddha's words, and teach the earth contemplation method to all beings of future ages who wish to be freed from suffering." This is the sixth proof.

Seventh, as stated in the lotus throne contemplation: "Vaidehī said to the Buddha: By the Buddha's power I see Amitābha and the two bodhisattvas. How will future beings see them?" This is the seventh proof.

Eighth, in the following response to the request, [the sūtra says]: "The Buddha told Vaidehī: If you and all beings wish to contemplate that Buddha, you should generate recollection of him." This is the eighth proof.

Ninth, as stated in the visualization contemplation: "The Buddha told Vaidehī: All Tathāgatas enter the minds of all sentient beings. Therefore when you generate a mind recollecting the Buddha…" This is the ninth proof.

Tenth, in each of the nine grades, [the sūtra] says "for all sentient beings" in every passage. This is the tenth proof.

Although these ten statements differ, they prove that the World-Honored One taught these sixteen contemplations only for beings who're constantly submerged in saṃsāra, not for sages of either the Hīnayāna or Mahāyāna. With this textual proof, how could this be wrong?

Fifth, Harmonizing the Meaning of "Different Time"

This section has two parts.

First, the relevant treatise states: "If a person recites the name of the Prabhūtaratna Buddha, they'll attain non-regression from unexcelled bodhi." Now, the term bodhi is the name of the Buddha's fruit, and is also the proper-retribution body. The principle of the path to Buddhahood requires that the ten thousand practices be fully accomplished before one can achieve it; how could one expect to attain Buddhahood with just the single practice of reciting the Buddha's name? That is impossible. Although [the treatise] says one has not yet attained Buddhahood, [recitation] is one practice among the ten thousand practices. How do we know? As the Avataṃsaka Sūtra states, the bhikṣu Puṇyadharma said to the youth Sudhana: "In the ocean of the Buddha's Dharma samādhi, I only know one practice, namely the samādhi of Buddha-recitation." This passage proves that [recitation] is indeed one practice. Although it's one practice, in saṃsāra one will never regress until attaining Buddhahood, hence it's called "non-regression."

Question: If this is so, the Lotus Sūtra says: "Those who even once say Namo Buddha will all complete the Buddha path." Does this also mean they've already attained Buddhahood? What's the difference between these two passages?

Answer: In the treatise, reciting the Buddha's name is solely for the purpose of attaining one's own Buddhahood fruit. In the sūtra, reciting the Buddha's name is to distinguish [Buddhists] from the ninety-five kinds of outsiders. Among outsiders, there are none who recite the Buddha's name. As long as one recites the Buddha's name once, they're included within the Buddha's path, hence it says "already completed."

Second, the treatise states: "A person is reborn in the Land of Bliss solely by generating the aspiration." For a long time, commentators of the treatise have not grasped the treatise's meaning, mistakenly citing the lowest of the lower grade's ten recitations of the Buddha's name as similar [to this statement], claiming [one] is not reborn immediately. It's like earning one thousand coins from a single coin: it takes many days, not one day to earn a thousand. Ten recitations of the Buddha's name are also like this. They only create a cause for distant rebirth, hence one is not reborn immediately. Some say the Buddha directly spoke thus for future ordinary beings, wanting them to abandon evil and recite the Buddha's name, falsely claiming immediate rebirth, when in fact rebirth is not yet attained; this is called the "different time meaning."

Why, then, does the Amitābha Sūtra say: "The Buddha told Śāriputra: If there are good men or good women who hear of Amitābha, they should immediately hold fast to his name, for one day up to seven days with single-minded aspiration for rebirth. At the end of their lives, Amitābha and the holy assembly will come to welcome and receive them for rebirth. Next, all the Buddhas of the ten directions, as numerous as the sands of the Ganges, each extend their broad, long tongues, covering the entire three-thousand great-thousand worlds, and speak truthful words: You sentient beings should all believe in this sūtra protected and remembered by all Buddhas. 'Protected and remembered' refers to reciting the Buddha's name for one day up to seven days as stated above."

Now that we have this sacred teaching as clear proof, I beg to ask: what do all practitioners of the present time not understand, that they accept the theories of ordinary and Hīnayāna scholars? They turn the honest words of the Buddhas into lies. Alas, this suffering is unbearable — how can one utter such unbearable words? Even so, I sincerely hope that all friends who wish to be reborn will carefully consider: it's better to mistakenly believe the Buddha's words in this life than to cling to bodhisattva treatises as a guide. If one follows this clinging, one misleads oneself and others.

Question: How does one practice [the Pure Land path] yet say one cannot be reborn?

Answer: If one wishes to be reborn, one must have both practice and aspiration fully complete before one can be reborn. Now this treatise only speaks of generating aspiration, not of having practice.

Question: Why does it not speak of practice?

Answer: Because one has not even applied one's mind for a single instant, hence it's not mentioned.

Question: What's the difference between aspiration and practice?

Answer: As the sūtra states: If one only has practice, practice is isolated and leads nowhere. If one only has aspiration, aspiration is empty and leads nowhere. One must have aspiration and practice supporting each other, then all actions will succeed. Hence this treatise only speaks of generating aspiration, not of having practice, so [those who only have aspiration] are not reborn immediately, only creating a cause for distant rebirth; this meaning is indeed correct.

Question: The aspiration is for rebirth — why do you say [one] is not reborn?

Answer: [One] hears others say the Western land's bliss is inconceivable, then makes the aspiration, "I too wish to be reborn." Once this speech is finished, [the aspiration] is not continued, hence it's called aspiration. Now in this Contemplation Sūtra, ten recitations of the Buddha's name include ten aspirations and ten practices fully complete. How are they fully complete? Namo means taking refuge, and also has the meaning of dedicating aspiration and transferring merit. Amitābha Buddha is the practice itself. With this meaning, one will definitely be reborn.

Also, in the treatise, reciting the name of Prabhūtaratna Buddha is seeking the Buddha's fruit, which is the proper-retribution body; the latter only generates aspiration to seek rebirth in the Pure Land, which is the dependent-retribution land. One is the proper retribution, one is the dependent; how can they be similar? The proper retribution is hard to achieve in the short term; even if one practice is refined, one has not yet accomplished it. The dependent retribution is easy to seek, so even an aspiration mind that has not yet entered [the path] is sufficient. Even so, it's like submitting to a ruler in a borderland is easy, but becoming the ruler is hard. Now those who aspire to be reborn are all beings submitting [to the Buddha] like borderlanders — is this not easy? As long as one exerts effort fully for one's entire life, down to ten recitations, by the power of the Buddha's vow, none will fail to be reborn; hence it's called easy. This can't be defined by words alone; those who seek to believe in it may have doubts. It is necessary to cite sacred teachings to clarify this, so that those who hear it can dispel their confusion.

Sixth, Harmonizing the Meaning of "Two-Vehicle Seeds Are Not Born in the Pure Land"

Question: Is the Land of Ultimate Bliss of Amitābha a reward land or an emanation land?

Answer: It is a reward land, not an emanation. How do we know? As the Mahāyāna Sūtra of the Same Nature states: "The Western Blissful Land of Amitābha is the reward land of a reward-body Buddha." Also, the Sūtra of Immeasurable Life says: When the bodhisattva Dharmākara was practicing the bodhisattva path under the Buddha Lokeśvararāja, he made forty-eight vows. In each vow he said: "If I attain Buddhahood, all beings of the ten directions who recite my name and wish to be reborn in my land, even if only ten recitations, if they're not reborn, I will not attain true enlightenment." Now that he's attained Buddhahood, this is the body that repays the causes [of his vows].

Also, in the Contemplation Sūtra, the three superior grades all say at the end of their lives that Amitābha and emanated Buddhas come to welcome them. But the reward body [Amitābha] together with emanations come together to extend their hands [to receive them], hence it's said "come to welcome." This passage proves it is a reward land.

Now, reward body and response body are just different names for the same entity: earlier [translations] translated "reward" as "response," later [translations] translated "response" as "reward." Generally, what is called a "reward" [body] is that the karmic actions of the cause are not false, so they definitely attract the resulting fruit; because the fruit corresponds to the cause, it's called a reward. Also, the ten thousand practices cultivated over three great eons will definitely result in the attainment of bodhi; now that the path is accomplished, this is the response body. This is how all Buddhas of past and present established the three bodies; apart from this there's no other essential nature. Even if there are infinite eight signs [of a Buddha's life], names as numerous as dust, if we speak of their essential nature, all are included in the category of emanation bodies. Now that Amitābha is manifest as a reward body.

Question: Since you say it is a reward body, the reward body is permanent, without birth or death. Why, then, does the Avalokiteśvara Investiture Sūtra say Amitābha also has a time of entering parinirvāṇa? How is this single point to be harmonized and explained?

Answer: The meaning of entering or not entering parinirvāṇa is solely within the realm of the Buddhas' knowledge; it is not even within the scope of the shallow wisdom of the three vehicles, how much less can ordinary minor-vehicle beings know it arbitrarily? Even so, if one definitely wishes to know this, I'll dare cite the Buddha's sūtras as clear proof. What is it? As stated in the "Nirvāṇa Is Not an Emanation" chapter of the Great Prajñāpāramitā Sūtra, the Buddha told Subhūti: "What do you think? If an emanated being creates an emanated being, does this emanation have any real, non-empty substance?" Subhūti said: "No, World-Honored One." The Buddha told Subhūti: "Form is emanation, feeling, perception, mental formations, and consciousness are emanation, even up to the omniscience mind is emanation."

Subhūti said to the Buddha: "World-Honored One, if worldly dharmas are emanations, are also supramundane dharmas emanations? The four foundations of mindfulness, four right efforts, four bases of psychic power, five faculties, five powers, seven factors of enlightenment, noble eightfold path, three liberations, the Buddha's ten powers, four fearlessnesses, four unobstructed wisdoms, eighteen unshared dharmas, all dharma fruits, and noble persons — the stream-enterer, the once-returner, the non-returner, the arhat, the pratyekabuddha, the bodhisattva mahāsattva, the World-Honored Buddhas — are these dharmas also emanations?"

The Buddha told Subhūti: "All dharmas are emanations. Among these dharmas there are śrāvaka dharmas as emanations, pratyekabuddha dharmas as emanations, bodhisattva dharmas as emanations, Buddha dharmas as emanations, affliction dharmas as emanations, karmic cause-and-condition dharmas as emanations. For this reason, Subhūti, all dharmas are emanations."

Subhūti said to the Buddha: "World-Honored One, are the cutting off of afflictions, the fruits of stream-entry, once-returning, non-returning, arhatship, the pratyekabuddha path, the cutting off of all affliction habits, all also emanations?"

The Buddha told Subhūti: "Any dharma with the characteristics of birth and death is an emanation."

Subhūti said: "World-Honored One, what dharma is not an emanation?"

The Buddha said: "Any dharma without birth and without death is not an emanation."

Subhūti said: "What is the unborn, undying, non-emanation dharma?"

The Buddha said: "The non-deceptive nature of nirvāṇa is a dharma that is not an emanation. World-Honored One, as the Buddha himself said: All dharmas are equal, not created by śrāvakas, not created by pratyekabuddhas, not created by bodhisattva mahāsattvas, not created by Buddhas. With or without a Buddha, the nature of all dharmas is eternally empty; emptiness of nature is nirvāṇa. How is nirvāṇa, a single dharma, not like an emanation?"

The Buddha told Subhūti: "So it is, so it is. All dharmas are equal, not created by śrāvakas up to emptiness of nature being nirvāṇa. If newly initiated bodhisattvas hear that all dharmas are ultimately empty of nature, even nirvāṇa is like an emanation, their minds will be terrified. For the sake of these newly initiated bodhisattvas, [I] distinguish that dharmas with birth and death are like emanations, while the unborn and undying are not like emanations."

Now, with this sacred teaching as verification, we know for certain that Amitābha is a reward body. Even if he later enters parinirvāṇa, this meaning is not contradictory. All wise people should know this.

Question: Since that Buddha and his land are said to be a reward [land], the reward Dharma is lofty and wonderful, hard for minor sages to ascend to. How can defiled, obstructed ordinary beings enter it?

Answer: If we speak of sentient beings' defilements and obstructions, they're indeed hard to aspire to [the Pure Land]. It is precisely by relying on the Buddha's vow as a powerful supporting condition that beings of all five vehicles enter [the Pure Land] equally.

Question: If ordinary beings and minor sages can be reborn [there], why does Vasubandhu's Treatise on the Pure Land say: "Women, those with defective faculties, and two-vehicle seeds are not born in the Pure Land"? Now that land has two-vehicle beings present. How is this sūtra teaching to be explained?

Answer: You only recite the words of the treatise, not its meaning; moreover you're bound by your own crude, confused views, with no way to awaken. Now I'll cite the Buddha's teachings as clear proof to resolve your doubt. What is it? It is the three lower grades of the Contemplation Sūtra. How do we know? As stated in the lowest of the superior grade: "Some beings commit many evil deeds, without shame. Such foolish people, at the end of their lives, meet a good friend who teaches them the Mahāyāna, instructing them to recite Amitābha's name. When they recite the Buddha's name, emanated Buddhas and bodhisattvas appear before them, with golden light, jewel canopies, welcoming them back to that land. After the lotus flower opens, Avalokiteśvara teaches them the Mahāyāna. When this person hears this, they immediately generate the unexcelled bodhicitta."

Question: What's the difference between "seed" and "mind"?

Answer: These are just terms used for convenience; their meaning is not different. When the lotus flower opens, this person's body and mind are pure, perfectly suited to hear the Dharma; we don't distinguish between small and great [vehicle]. As soon as they hear [the Dharma], they generate faith. Hence Avalokiteśvara doesn't teach them the Hīnayāna first, but teaches the Mahāyāna first. Hearing the Mahāyāna, they're joyful and generate the unexcelled bodhicitta. This is called the generation of Mahāyāna seed, also called the generation of Mahāyāna mind.

Also, when the lotus flower opens, if Avalokiteśvara first teaches the Hīnayāna, and they hear it and generate faith, this is called the generation of two-vehicle seed, also called the generation of two-vehicle mind. Since this is the case for this grade, the two lower grades are the same. These three grades of people all generate bodhicitta after arriving in that land, precisely because they hear the Mahāyāna, so they generate Mahāyāna seed; because they don't hear the Hīnayāna, hence two-vehicle seeds are not born. Generally, what is called "seed" is the mind.

The above explanation of the meaning of "two-vehicle seeds are not born" is complete. As for the meaning of "women and those with defective faculties [are not born]," it is obvious that these don't exist in that land. Also, all beings of the ten directions who practice Hīnayāna precept practices and generate aspiration for rebirth have no obstruction, and all are reborn. But after arriving there they first attain the minor-vehicle fruit; after attaining it they immediately turn to the Mahāyāna. Once they've turned to the Mahāyāna, they'll never again generate a two-vehicle mind. Hence it's called "two-vehicle seeds are not born." The first explanation refers to the beginning of the non-fixed [two-vehicle] stage; the second explanation refers to the end of the minor-vehicle fruit attainment. One should know this.

Seventh, Deliberation on the Degree of Benefit Vaidehī Received from Hearing the Buddha's Right Teaching

Question: Vaidehī says she attained forbearance. I beg to ask: when did she attain this forbearance? In which passage is it stated?

Answer: Vaidehī's attainment of forbearance is stated at the beginning of the seventh contemplation. The sūtra says: "The Buddha told Vaidehī: I will now explain to you in detail the method to eliminate suffering." When he spoke these words, the Buddha of Immeasurable Life stood in the sky, with Avalokiteśvara and Mahāsthāmaprāpta standing to either side. At that moment Vaidehī saw them, bowed to their feet, rejoiced and praised them, and immediately attained the forbearance of the non-arising of dharmas. How do we know? As stated in the following benefits section: "Seeing the Buddha's body and the two bodhisattvas, her mind was joyful. She exclaimed that she had never seen such a thing, and realized the forbearance of the non-arising of dharmas suddenly." This was not the time when she saw the lands in the light platform [earlier in the sūtra].

Question: The preceding passage says: "Seeing the extremely wonderful blissful matters of that land, her mind was joyful, so she immediately attained the forbearance of the non-arising of dharmas." How is this meaning to be harmonized and explained?

Answer: This meaning is only the World-Honored One's response to her previous separate request, giving a convenient introduction to encourage and benefit [beings]. How do we know? The following passage says: "All Tathāgatas have special skillful means to let you see [the land]." The passages from the sun contemplation, water contemplation, ice contemplation, up to the thirteenth contemplation are all called skillful means. [The Buddha] wanted all beings to complete each of these contemplation practices; when they see those wonderful matters, their minds are joyful, so they attain the forbearance of non-arising. This is purely the Buddha's compassionate grief for the beings of this degenerate age, giving encouragement to urge practice, wanting those who accumulate learning not to lack the hidden aid of the Buddha's power, so they attain benefit in the present.

Proof states: Mastering the key threads of the teaching, there are thirteen conclusions, each thread following principle to respond to the profound gate. This meaning has been presented in three rounds, verifying all previous proofs.

Although these seven sections differ, all are the profound meaning before the text, deliberating on contradictions and obstacles between sūtras and treatises, citing teachings one by one to provide proof, so that believers have no doubt and seekers have no hindrance. One should know this is Volume 1 of the Profound Meaning Section of the Fourfold Commentary on the Contemplation Sūtra.

Prologue Meaning Section, Volume 2 of the Fourfold Commentary on the Contemplation Sūtra

△ From here on we sort through the text, briefly arranging its meaning into five sections. 1. From "Thus I have heard" through "tormented by the five sufferings, how can I see the Land of Ultimate Bliss" sets out the introductory section. 2. From the opening line of the Contemplation of the Sun, where the Buddha tells Vaidehī and all beings, through the lowest grade of the lowest rebirth, sets out the main section. 3. From "when the Buddha finished speaking" through "the heavenly and human assemblies generated bodhicitta" sets out the section on attained benefits. 4. From Ānanda's question to the Buddha through "Vaidehī and others were joyful" sets out the propagation section. These four meanings were spoken by the Buddha in a single assembly at the royal palace. 5. Ānanda's transmission of the teaching to the great assembly at Jeta Grove was a separate assembly, also with three sections: 1. From "at that time the World-Honored One, treading on empty space, returned to Gridhrakūṭa Mountain" through to the end of that assembly's introductory section. 2. From "Ānanda widely explained to the great assembly all the above matters" through to the end of its main section. 3. From "all the great assembly received it with joy and practiced accordingly" through to the end of its propagation section.

All teachings must have a cause, so the introduction comes first. Once the introduction is in place, the main content is presented — hence the main section. Once the teaching is complete, the wish is to hand it on to later generations, extolling its excellence and encouraging practice — hence the propagation section. Though five meanings have been distinguished above, this brief sorting of introduction, main, and propagation is complete. △

Within the earlier introduction, two further divisions are made: 1. The single phrase "Thus I have heard" is called the introduction of certifying faith. 2. From "at one time" through "how can I see the Land of Ultimate Bliss" is the introduction of initiation.

The opening "Thus I have heard," as an introduction of certifying faith, has two meanings: first, the two characters "thus" (如是) generally point to the teacher, the one who taught the Dharma; second, the two characters "I heard" (我闻) specifically refer to Ānanda, the one who heard it. Hence it is said "Thus I have heard." This explains both meanings at once.

Furthermore, "thus" (如是) refers to the two gates of meditative absorption and non-meditative goodness. It is a definite statement: those who engage in practice will surely benefit. This shows that the Tathāgata's words have no error, hence they are called "thus." "Thus" also means "in accordance with sentient beings' minds." Whatever they wish for, the Buddha ferries them across accordingly. When the teaching matches the capacity of beings, it is also called "thus." Hence "thus."

Further, "thus" is meant to clarify what the Tathāgata taught: gradual teachings were exactly gradual; sudden teachings were exactly sudden; form was taught as form; emptiness as emptiness; the human vehicle as the human vehicle; the heavenly vehicle as the heavenly vehicle; the lesser vehicle as the lesser vehicle; the great vehicle as the great vehicle; ordinary beings as ordinary beings; sages as sages; causes as causes; effects as effects; suffering as suffering; bliss as bliss; the distant as distant; the near as near; sameness as sameness; difference as difference; purity as purity; defilement as defiled. The Tathāgata taught all the many varied dharmas, observing and knowing each clearly. Acting in accord with beings' minds, each benefits differently; karma and its fruits operate as they should, with no error for any being. This too is called "thus." Hence "thus."

As for "I heard" (我闻), it shows that Ānanda was the Buddha's attendant, constantly at the Buddha's side, widely learned and knowledgeable. He was present at the seat, able to listen and uphold the heart of the teachings, receiving them directly from the Buddha — showing that there is no error in transmission. Hence "I heard."

The reason it is called the introduction of certifying faith is to show that Ānanda, having received the Buddha's teaching, transmits it to future generations. For the sake of all beings he says: this contemplation of the Dharma I heard from the Buddha, certifying that it is trustworthy. Hence it is called the introduction of certifying faith. This is from Ānanda's perspective. △

Within the introduction of initiation, seven subdivisions are made: 1. From "at that time the Buddha was at..." through "the Dharma Prince Mañjuśrī was their leader" covers the prolegomenon before the teaching began. 2. From "in the great city of Rājagṛha" through "his complexion was pleasant and joyful" covers the cause for confining the father. 3. From "at that time Ajātaśatru" through "did not allow her to go out again" covers the cause for confining the mother. 4. From "at that time Vaidehī was confined" through "they became her attendants" covers the cause for aversion to suffering. 5. From "I only wish you would explain to me at length" through "teach me correct absorption" covers the cause for rejoicing in the Pure Land. 6. From "at that time the World-Honored One immediately smiled" through "the correct cause of pure karma" covers the cause for revealing the practice of non-meditative goodness. 7. From "the Buddha told Ānanda and others, listen carefully" through "how can one see the Land of Ultimate Bliss" covers the cause for demonstrating the contemplations of meditative goodness. Though seven sections have been distinguished above, this detailed sorting of the introduction of initiation is complete.

At one time, the Buddha was in Rājagṛha, on Gridhrakūṭa Mountain, together with a great assembly of bhikṣus, 1,250 in number, and 32,000 bodhisattvas, with the Dharma Prince Mañjuśrī as their leader.

First, the explanation of the prolegomenon before the teaching began. Within this prolegomenon there are four points.

First, "at one time" (一时) indicates the time when the teaching began. Before the Buddha would teach, he relied on time and place, for beings' awakening must depend on conditions; the teacher of transformative teaching awaits the right time and place according to capacities. "At one time" can also refer to the twelve hours of day and night, the four seasons, and so on — all times when the Tathāgata responds to conditions and carries out salvific work.

As for place, the Buddha teaches the Dharma according to what suits each setting: sometimes in mountain forests, sometimes in royal palaces or villages, sometimes in open wilderness or among the graves, sometimes where many human and heavenly beings gather, sometimes among śrāvakas and bodhisattvas, sometimes among the eight classes of beings, the human and heavenly kings, and so on, sometimes mostly among ordinary beings with one or two holy ones, sometimes mostly among the holy with one or two ordinary. Observing time and place, the Tathāgata knows what is needed — neither more nor less — and teaches the Dharma in accord with conditions, each benefiting according to need. It is like a great bell: though it can sound, it must be struck to ring. A great sage, moved by compassion, teaches only when asked. Hence "at one time."

"At one time" also points to the moment when Ajātaśatru was about to commit his evil act: where was the Buddha then? At that very moment, the Tathāgata was alone with the two assemblies [of śrāvakas and bodhisattvas] at Gridhrakūṭa. Here the lesser situation points to the greater. Hence "at one time." "At one time" also means the Buddha and the two assemblies were at Gridhrakūṭa together and heard of Ajātaśatru's evil, rebellious act. Here the greater situation encompasses the lesser. Hence "at one time."

Second, "Buddha" (佛) designates the teacher of transformative teaching, distinguishing him from other Buddhas and uniquely indicating Śākyamuni.

Third, from "in the great city of Rājagṛha" downward sets out the places where the Tathāgata traveled to teach. There are two: first, traveling to the royal city and villages to teach laypeople; second, traveling to Gridhrakūṭa Mountain and other places to teach renunciants.

Laypeople are greedy for the five desires without cease. Even when they give rise to pure mind, it's like drawing on water — it leaves no trace. Still, the Buddha universally benefits all, never abandoning out of great compassion. Renunciants and laypeople have different forms of life and cannot dwell together. This is called "residence by circumstance."

Renunciants abandon their bodies, give up their lives, cut off desire, and return to the true. Their minds are like vajra, like a perfect mirror. They aspire to the Buddha ground, working for the benefit of self and others. Without completely leaving the dusty, noisy world, this virtue cannot be realized. This is called "residence of reliance."

Fourth, from "together with the great assembly of bhikṣus" through "the Dharma Prince Mañjuśrī was their leader" treats the Buddha's assembly of disciples. Within this assembly are two categories: the śrāvaka assembly and the bodhisattva assembly.

Within the śrāvaka assembly there are nine points: 1. "Together with" (与): the Buddha's body is accompanied by the assembly, hence "together with." 2. Overall greatness. 3. Greatness of marks. 4. Greatness of assembly. 5. Greatness of seniority. 6. Greatness of number. 7. Greatness of revered status. 8. Greatness of real inner virtue. 9. Greatness of fruit attained.

Question: All sutras begin by listing these śrāvakas first. Why is this?

Answer: There is a particular reason. What is it? These śrāvakas were mostly former non-Buddhist ascetics. As the Sutra of the Wise and the Foolish says, Uruvilvā Kāśyapa led 500 disciples practicing heterodox dharmas; Gayā Kāśyapa led 250 disciples practicing heterodox dharmas; Nadī Kāśyapa led 250 disciples practicing heterodox dharmas. In all, 1,000 disciples, all converted by the Buddha and attaining the arhat path. The 250 were disciples of Śāriputra and Maudgalyāyana, who had practiced heterodox dharmas together; they too were converted and all attained the path and fruit. These four groups together are why there are 1,250.

Question: There are also some in this assembly who were not outsiders; why are they all listed together?

Answer: As the sutra says, these outsiders constantly followed the World-Honored One and never left him. The compilers chose those with the virtue of renunciants — that is, those who had given up heterodox views — hence the distinctive name. There were more outsiders than non-outsiders.

Question again: Why are these revered elders called "well-known and recognized by all"?

Answer: Those of high virtue are called "revered" (尊); those of many years are called "elders" (宿). All — ordinary and holy alike — know that their inner virtue surpasses others and recognize that their appearance is distinctive. Hence "well-known and recognized by all."

Though nine explanations have been given above, the explanation of the śrāvaka assembly is complete.

Next, the bodhisattva assembly. Within it are seven points: 1. Designation of marks. 2. Designation of number. 3. Designation of position. 4. Designation of fruit. 5. Designation of virtue. 6. Special indication of Mañjuśrī's supreme position. 7. Summary.

These bodhisattvas possess infinite vows, abide in all dharmas of virtue, and walk freely through the ten directions with skillful means. They enter the treasury of the Buddha's Dharma and reach the far shore. In countless worlds they manifest equal enlightenment. Their brilliant light shines throughout the ten directions, causing six kinds of tremors in measureless Buddha lands. They turn the Dharma wheel according to conditions. They strike the Dharma drum, wield the Dharma sword, thunder the Dharma thunder, rain the Dharma rain, and continually use the sound of Dharma to awaken the world. They tear apart the nets of evil, extinguish all wrong views, scatter all defilements and weariness, destroy all the moats of craving. They reveal pure, bright light merging with the Buddha's Dharma, spreading the true teaching. They pity all beings, never arrogant or willful. Having attained the equal Dharma, they possess countless hundreds and thousands of samādhis, and in a single instant their activity pervades everywhere. They bear the weight of all beings, loving them as their own children. All wholesome roots are carried across to the other shore. They fully obtain the boundless virtues of all Buddhas. Their wisdom is vast and open, beyond conception.

Though seven points have been given above, the explanation of the bodhisattva assembly is complete. Though two assemblies have been distinguished above, the detailed explanation of the prolegomenon before the teaching began is complete.

At that time, in the great city of Rājagṛha, there was a crown prince named Ajātaśatru, who, following the evil counsel of his bad friend Devadatta, seized his father, King Bimbisāra, and imprisoned him in a chamber with sevenfold doors, ordering all ministers not to visit him. The queen, Vaidehī, who honored the king, bathed and purified herself, mixed butter and honey with a little barley flour, and spread it on the king's body. She filled her jeweled ornaments with grape juice and secretly brought it to the king.

The king ate the barley flour and drank the grape juice, then asked for water to rinse his mouth. After rinsing, he joined his palms in reverence, bowed toward the World-Honored One on Gridhrakūṭa Mountain from afar, and said:

"Mahāmaudgalyāyana is my friend; please, in compassion, grant me the eight precepts."

Then Mahāmaudgalyāyana flew like a hawk, swift to the king's side, and day after day gave him the eight precepts. The World-Honored One also sent the Venerable Pūrṇa to teach the king the Dharma. After twenty-one days of eating the barley flour and honey and hearing the Dharma, the king's complexion became pleasant and joyful.

Now, within the cause for confining the father there are seven points.

1. From "at that time, in the great city of Rājagṛha" downward generally sets out where the teaching began. This refers to the ancient people of the city, whose houses were always burned by heavenly fire, while none of the royal houses were ever burned. Later the people petitioned the king: "Our houses are repeatedly burned by heavenly fire, but none of the royal houses are burned. We don't know why." The king told them: "From now on, when you build a house, simply say, 'I am building a house for the king.'" The people followed the king's order, rebuilt, and were no longer burned. Thus the name "King's City" (Rājagṛha) came down. "Great city" means the city was vast, with nine hundred million residents — hence "the great city of Rājagṛha."

The place where the teaching began has two aspects. First, when the king committed evil — imprisoning his parents — the cause arose for confining father and mother. Because of the confinement, [the queen] grew weary of this sahā world and longed for a world free from sorrow. Second, the Buddha responded to her invitation; his light transformed into a seat, and his shadow showed his sacred form. The queen then aspired to rebirth in the Land of Peace and Bliss, and earnestly requested the path of practice. The Buddha opened the causes of the three forms of merit; right contemplation is the gate of meditative absorption, further revealing the benefits of the nine chapters. For these reasons it is called "the place where the teaching began."

2. From "there was a crown prince" through "the evil counsel of his bad friend" shows that Ajātaśatru, in a moment of confusion, believed and accepted the misguidance of evil people. "Crown prince" indicates his position; "Ajātaśatru" indicates his name. Ajātaśatru is the correct Sanskrit pronunciation; translated into Chinese it becomes "Not-Yet-Born Enemy" (未生怨) and also "Broken Finger" (折指).

Question: Why is he called "Not-Yet-Born Enemy" and also "Broken Finger"?

Answer: Both names refer to causes and conditions from a past life. The story: the king [Bimbisāra] had no children. He sought deities everywhere but found none. A fortune teller told him: "I know there is an ascetic in the mountains who will soon pass away. After his death he will certainly be reborn as your son." The king was overjoyed and asked when the ascetic would die. The fortune teller said: "In three more years." The king said: "I'm old, the kingdom has no heir. How can I wait three full years?" He sent messengers to the mountains to invite the ascetic, saying: "The great king has no son and no heir. We have sought deities everywhere without success. A fortune teller saw that the great ascetic will soon pass away and become the king's son. We beg the great ascetic, in his mercy, to come early." The messengers went to the mountains and conveyed the king's request fully.

The ascetic replied: "I will only die after three more years. If the king orders me to come now, that is impossible." The messengers returned and reported to the king. The king said: "I am lord of a country; all people and things are mine. I invite him politely, and he will not obey." He sent the messengers again: "Invite him once more. If he won't come, kill him on the spot. Once he's dead, he can still be my son."

The messengers returned to the ascetic and conveyed the king's intent. The ascetic, hearing the message, still would not comply. The messengers, following orders, were about to kill him. The ascetic said: "Tell the king: my life has not yet ended. The king, in his heart and with his mouth, sent someone to kill me. If I become the king's son, I will likewise in my heart and with my mouth send someone to kill the king." After saying this, the ascetic accepted death. Once he died, he was reborn in the royal palace.

That very night, the queen knew she was with child. The king was overjoyed and at dawn summoned the fortune teller to discern whether the child would be a boy or a girl. The fortune teller examined her and said: "A son, not a daughter. This son will bring harm to you." The king said: "All my kingdom will pass to him; even if there's harm, I have no fear." Still, he was both worried and glad. He said to the queen privately: "The fortune teller says this son will harm me. When you give birth, go to the upper floor and let the child fall over the central well, so no one can catch him. If he falls to the ground, how can he fail to die? Then I won't worry and the sound won't be heard." The queen agreed to this plan. When the birth came, it happened as arranged. After birth the child fell to the ground, but his life did not end; only his little finger was injured. From then on, people outside all called him "Broken-Finger Crown Prince."

"Not-Yet-Born Enemy" (未生怨) refers to the fact that Devadatta gave rise to jealousy, and so [the name] is revealed in connection with this prince, showing the past evil bond. How did jealousy become an evil bond? Devadatta was fierce and violent by nature. Though he had renounced the world, he constantly envied the Buddha's fame, offerings, and following. The king [Bimbisāra] was the Buddha's patron; once he brought many offerings to present to the Tathāgata — gold, silver, the seven treasures, fine clothing, food of a hundred flavors — each kind filling five hundred carts, along with incense, flowers, and music, surrounded by hundreds of thousands of people in praise, sent to the Buddha's assembly as gifts to the Buddha and the sangha. Seeing this, Devadatta's jealousy grew stronger. He went to Śāriputra to request teaching in supernatural powers. The Venerable said: "First learn the four foundations of mindfulness; there's no need to learn supernatural powers." His request denied, he went to other venerables, even to the 500 disciples; none would teach him, all directing him to the four foundations of mindfulness. When no one would help him, he went to Ānanda and said: "You are my younger brother. I want to learn supernatural powers. Teach me step by step."

But Ānanda, though he had attained the first fruit, had not gained the knowledge of others' minds; he didn't know his elder brother secretly intended to learn supernatural powers in order to plot evil against the Buddha. So Ānanda took him to a quiet place and taught him step by step. He told him to sit in full lotus, first lift the mind, imagine the body moving slightly, rising an inch above the ground, then a foot, then a fathom, then passing through empty space without obstruction, then returning the mind to the original seat. Next, lifting the body by means of the mind — first an inch, a foot, as before — using the body to lift the mind, the mind to lift the body, going up through empty space, then drawing the body back to the original seat. Next, lifting body and mind together, the same as before, an inch at a time, round and round. Next, imagining body and mind entering all forms of solid matter, treating them as insubstantial. Next, imagining all mountains, rivers, the great earth, and other forms entering into his own body, like empty space, unobstructed, with no visible form. Next, imagining his own body expanding to fill all of empty space.

He could sit or recline at will — grasping the sun and moon in his hand, shrinking his body to enter a speck of dust — experiencing all of this as unobstructed. After Ananda taught him these practices in sequence, Devadatta took the instructions and went off alone to a quiet place. For seven days and seven nights he focused his mind with undivided attention and attained supernatural powers, gaining complete freedom and mastery. Once he had these powers, he went to the front of the prince's palace and performed great miracles in the air: fire blazed from the upper half of his body while water poured from the lower; water streamed from his left side and fire from his right; he grew enormous, then tiny; he sat and reclined in midair, moving exactly as he pleased.

When the prince saw this, he asked his attendants, "Who is this person?" They replied, "This is the Venerable Devadatta." The prince was overjoyed and raised his hand, calling out, "Venerable one, why not come down?" When Devadatta heard the summons, he transformed into an infant and floated down onto the prince's lap. The prince picked him up, cooed and played with him, then spat into the infant's mouth — and the infant swallowed it. In an instant, Devadatta returned to his original form.

Witnessing these various miracles, the prince's reverence only deepened. Seeing the prince's heart filled with awe, Devadatta told him how the king had made offerings — five hundred carts in five different colors, loaded and presented to the Buddha and the Sangha. The prince said, "I too can provide five hundred carts in each of five colors, to make offerings to you, venerable one, and give alms to the Sangha. Surely that would match his gift?" Devadatta replied, "Prince, this is a fine intention."

From then on, Devadatta received lavish offerings, and his arrogance grew ever greater. It's like beating a vicious dog on the nose with a stick — it only makes the dog fiercer. So too here: the prince took the staff of patronage and struck the snout of Devadatta's greedy dog-mind, making his viciousness swell all the more. This is why Devadatta split the Sangha, altered the Buddha's teachings and precepts, and laid down rules of his own. He waited until the World-Honored One was teaching the great assembly — ordinary and noble alike — then came into the gathering and demanded that the Buddha hand over all his disciples and the entire treasury of the Dharma. "The World-Honored One is getting old," he said. "He ought to retire somewhere quiet and look after himself." When the whole assembly heard this, they were stunned. They exchanged glances, deeply shaken.

At that, the World-Honored One addressed Devadatta before the entire assembly: "Shariputra and Maudgalyayana are great generals of the Dharma — and even them I would not entrust with the Buddha's teachings. How much less you, you fool who eats spit?" When Devadatta heard the Buddha publicly humiliate him, it was as though a poisoned arrow had pierced his heart, and his madness only deepened. Using this as his pretext, he went to the prince, and together they hatched a wicked plot.

When the prince saw the venerable one, he respectfully asked, "Venerable one, you look haggard today — not at all like your usual self." Devadatta replied, "My haggardness is entirely on your account, prince." The prince asked respectfully, "What do you mean, on my account?" Devadatta answered, "Prince, do you not know? The World-Honored One is old and no longer fit for duty. He should be done away with, and I shall become the Buddha. Your father the king is also old — he can be done away with too, and you can take your rightful throne. A new king and a new Buddha, ruling and teaching together — would that not be splendid?" The prince flew into a rage. "Don't say such things!" Devadatta continued, "Prince, don't be angry. Your father has shown you no kindness whatsoever. When your mother was about to give birth to you, he sent her to the top of a hundred-foot tower to deliver you over the open courtyard, hoping you'd fall to your death. It was only through your own merit that your life was spared — only your little finger was injured. If you don't believe me, look at your little finger. That's proof enough." The prince pressed further: "Is this really true?" Devadatta replied, "If it weren't true, would I have come all this way just to spin such a tale?" With that, the prince put his faith in Devadatta's wicked scheme and followed the counsel of his evil friend.

3. From "seizing and confining the king his father" down to "no one is allowed to visit": The Father Is Imprisoned by His Son

This shows that Ajatashatru took up Devadatta's evil plot and cast aside all bonds of fatherly love in an instant. Not only did he forsake the boundless grace he owed his father — the rumor of his rebellion echoed down every road. "Seizing" means suddenly laying hold of the king's person; "confining" means holding him without letting go. Hence the phrase "seizing and confining." "Father" marks the closest of kin; "king" denotes his rank; "Bimbisara" is his name.

"Confined in a chamber with sevenfold doors": the offense was so grave and the matter so weighty that a loose imprisonment among the general populace, with no real guard, simply wouldn't do. Now, the royal palace is by its very nature off-limits to outsiders — only the ministers, who had long served there, had any access. Fearing that someone might secretly pass messages to the king, they cut off all contact between inside and out, and locked him within seven layers of doors.

4. From "the queen, the king's chief consort" down to "secretly presented food to the king": The Queen Secretly Brings Food to the King

"The king's chief consort" indicates her supreme status among the queens; "consort" marks her rank; "Vaidehi" is her name.

"She reverently attended the great king": this shows that when the queen saw the king imprisoned — every door bolted shut, no way to send word — she feared he would starve. So she bathed in fragrant water to purify her body, then coated herself with ghee and honey. Next she pressed dried grain onto the ghee and honey, dressed in clean robes over it all, and put on her usual jewelry so that nothing would look unusual to anyone outside. She also took her beaded jewelry, sealed one end of each bead with wax, filled the other with grape juice, and sealed it again. She did this with every piece. When she was fully adorned, she walked slowly into the palace to see the king.

[Question:] The ministers had been ordered not to let anyone see the king. Why did the guards let the queen pass without stopping her?

[Answer:] The ministers are outsiders — separate from the royal family — so there was fear they might secretly communicate with the king, hence the strict prohibitions. The queen, however, is a woman with no ulterior motives. She and the king share a heavy karmic bond from past lives; they have been husband and wife for a long time. Though two bodies, they are one mind, so there was no reason for anyone to suspect her. That is why she could enter and see the king.

5. From "when the great king ate" down to "he gave me the eight precepts": The Imprisoned King Requests the Dharma

This shows that after the queen saw the king, she scraped the grain paste from her body, rolled it into a ball, and gave it to him. The king ate it at once. When he finished, the queen found clean water in the palace for him to rinse his mouth. With his mouth purified, he didn't want to let the moment pass idly — his mind had nowhere to rest. So he reverently clasped his hands, turned toward Vulture Peak, bowed to the Tathagata, and asked for his blessing and protection. This is the physical act of reverence, though it also includes the mental act. What follows expresses the verbal request — which likewise includes the mental act.

"Great Maudgalyayana is my close friend": there are two meanings here. In lay life, Maudgalyayana was a close relative of the king; after ordaining, he became the king's teacher. He came and went from the palace freely. A relative in lay life, a friend after ordaining — hence "close friend."

"May you compassionately grant me the eight precepts": this shows the depth of the king's reverence for the Dharma — he valued the Dharma above his own well-being. Had he not been imprisoned, inviting the Buddha and the Sangha would have been easy. But now, locked away, he had no way to summon them. So he simply asked Maudgalyayana to confer the eight precepts.

[Question:] The king first paid his respects to the World-Honored One from afar. Why, then, did he ask Maudgalyayana to confer the precepts rather than the Buddha?

[Answer:] Among all beings, noble and ordinary, no one is more exalted than the Buddha. When the king poured out his heart in aspiration, he first honored the great teacher. The precepts are a lesser matter, so he only asked Maudgalyayana to come. The king simply wanted to receive the precepts — that was enough. Why trouble the World-Honored One to come all that way?

[Question:] The Buddha's precepts are countless. Why did the king ask only for the eight precepts and no others?

[Answer:] The other precepts are broader and span a longer time. He feared that over such a stretch, he might lose mindfulness and fall back into the round of birth and death. The eight precepts, as explained in other sutras, are monastic precepts held by a layperson. They demand extremely fine and urgent attention in practice. Why? Because the duration is brief — just one day and one night — after which the precept ceremony ends. How do we know these precepts call for such fine and urgent practice? The precept text itself makes it clear:

Disciple of the Buddha: from this morning until tomorrow morning, for one day and one night — as all Buddhas abstain from killing, can you uphold this?

Answer: I can uphold it.

The second says: Disciple of the Buddha: from this morning until tomorrow morning, for one day and one night — as all Buddhas abstain from stealing, sexual misconduct, lying, and intoxicants; abstain from adorning the body with cosmetics; abstain from singing, dancing, and music, and from going to watch or listen; and abstain from sitting or lying on high or luxurious beds — these eight are precepts, not the fast. Abstaining from eating after midday — this one is the fast, not a precept.

All of these precepts call upon the Buddhas as witnesses. Why? Because only the Buddhas, among all beings, have completely exhausted both defilements and habitual tendencies. Everyone below the Buddhas still carries evil habits. That is why none but the Buddhas are cited as witnesses. From this we can see that these precepts demand extraordinarily fine and urgent attention in practice. Furthermore, the Buddha taught that these eight precepts carry eight kinds of surpassing virtue. Whoever upholds them perfectly for one day and one night earns merit that exceeds the realms of humans, gods, and the two vehicles — as described at length in the sutras. Because of these benefits, the king received them day after day.

6. From "at that time, Maudgalyayana" down to "taught the Dharma to the king": The King Receives the Holy Dharma Through His Request

This shows that Maudgalyayana, through his knowledge of others' minds, knew from afar what the king sought. He immediately activated his supernatural powers and arrived at the king's side in the time it takes to snap a finger. Lest people fail to grasp what supernatural powers look like, the text draws an analogy to a swift falcon. But Maudgalyayana's power could circle the four continents a hundred thousand times in a single thought — how could a falcon compare? There are many such comparisons, too many to list here; they are laid out in full in the Sutra of the Wise and the Foolish.

The phrase "he gave the king the eight precepts day after day" shows that the king prolonged his life, which meant Maudgalyayana had to come repeatedly to confer them.

[Question:] If the eight precepts are so superior, shouldn't receiving them once be enough? Why receive them every day?

[Answer:] Mountains never tire of height. Seas never tire of depth. Blades never tire of sharpness. The sun never tires of brightness. People never tire of goodness. Sins never tire of being removed. The worthy never tire of virtue. The Buddha never tires of holiness. The king, imprisoned with no word from outside, feared in every passing thought that someone would come to kill him. So day and night he poured his heart into the eight precepts, hoping to amass merit, to pile goodness upon goodness, and thereby sustain his karma for the life to come.

It is said that the World-Honored One also sent Purna to teach the Dharma to the king: this shows the depth of the World-Honored One's compassion. He was mindful of the king, fearing that the hardship of confinement would breed grief and despair. Purna was foremost among the holy disciples in expounding the Dharma, gifted at using skillful means to open people's minds. For this reason, the Tathagata sent him to teach the king and dispel his sorrow.

7. From "after some time" down to "his complexion was joyful and serene": The King Survives for Many Days Thanks to Food and Dharma

This shows that the queen brought food over a long period, relieving his hunger and thirst. The two sages also nourished him from within through the precepts, gently opening his heart to goodness. Food sustained his life; the precepts nourished his spirit. Free from suffering, free from grief, his face grew bright and serene.

Though the seven points above are distinct, together they give a full account of the causes and conditions of the king's imprisonment.

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At that time, Ajatashatru asked the gatekeeper, "Is my father the king still alive?" The gatekeeper replied, "Great King, the queen, the king's chief consort, coated her body with wheat powder and honey, filled her jewelry with grape juice, and brought it all to the king. And the monks Maudgalyayana and Purna came through the air to teach him the Dharma — we cannot stop them." When Ajatashatru heard this, he raged at his mother: "My mother is a thief, keeping company with thieves! And those wicked monks — with their illusions and spells — they've kept this evil king alive all these days!" He seized a sharp sword, ready to kill her.

At that time there was a minister named Moonlight, a man of great intelligence and wisdom. Together with Jivaka, he bowed to the king and said, "Great King, I have read in the Vedic scriptures that since the beginning of the kalpa, there have been many evil kings who, coveting the throne, killed their fathers — eighteen thousand of them. But never have I heard of a wicked son who murdered his mother. If Your Majesty commits this atrocity, you will stain the Kshatriya caste. I cannot bear to hear of it. You would be no better than an outcaste. We should not remain here any longer." When the two ministers finished speaking, they placed their hands on their swords and withdrew, walking backward.

Ajatashatru was shaken and afraid. He turned to Jivaka: "Are you not with me?" Jivaka replied, "Great King — please, do not harm your mother." Hearing this, the king relented. He set down his sword and abandoned his plan to kill her. He ordered the palace attendants to confine her deep within the palace and allow her to go out no more.

3. Regarding the Causes and Conditions of the Queen's Imprisonment, There Are Eight Points

1. From "at that time Ajatashatru" down to "is he still alive?": Asking for News of His Father

This shows that Ajatashatru had kept his father confined for many days. All contact had been cut off, no water or food could get through. After two full weeks and more, the king's life should have ended. With this in mind, Ajatashatru went to the palace gate and asked the guard, "Is my father the king still alive?"

[Question:] If a person eats even a single portion of food, they will die within seven days. The king has now passed three full weeks. By all reason, he must be dead. Why didn't Ajatashatru simply ask, "Has my father the king died?" Why the hesitation — asking instead whether he's still alive? What's behind this?

[Answer:] This was a covert question on Ajatashatru's part. As the ruler of a great realm, he couldn't afford to act impulsively. His father was his own flesh and blood — he couldn't very well ask about his death outright, fearing the criticism it would provoke. So he assumed the king was dead in his heart, but asked aloud whether he was still alive, hoping to muffle the endless rumors of his rebellion.

2. From "the gatekeeper replied" down to "cannot be stopped": The Guards Answer in Full

Ajatashatru had asked whether his father was alive; now the gatekeeper answers. "Great King, the queen, the king's chief consort" — this explains how the queen secretly brought the king food. Because the king ate, and food sustains life, he survived even after all these days. This was the queen's doing, not any failure on the guards' part.

[Question:] The queen smuggled in food smeared on her body and hidden beneath her robes, going in and out without anyone seeing. Why, then, did the guards openly report what the queen had been doing?

[Answer:] No secret lasts forever. Hide it as cleverly as you like — it will come out eventually. The king was locked in the palace; the queen came and went every day. If she hadn't been bringing him food, the king could not have survived. What's called "secretly" here reflects the queen's own assumption — she thought no outsider knew. But the guards saw through it all. Now that the truth had come out and there was no hiding it, they reported every detail to the king.

"The monks Maudgalyayana" and what follows explains that the two sages came and went through the air, not through the gates, visiting daily to teach the king the Dharma. "Great King, you should know: when the queen brought the food, she acted without the king's prior command, so we did not dare to stop her. And the two sages flew through the air — they too are beyond our control."

3. From "when Ajatashatru heard these words" down to "intending to kill his mother": The King's Fury

This shows that when Ajatashatru heard the guards' account, he flew into a rage against his mother and spewed vicious words. He committed the threefold karma of rebellion through body, speech, and mind: calling his parents thieves is the verbal karma of rebellion; slandering the monks is the verbal karma of evil; taking up a sword to kill his mother is the physical karma of rebellion. Since the body and speech are driven by the mind, this also constitutes the mental karma of rebellion. Moreover, his earlier plotting was evil; his act itself was rebellion.

"My mother is a thief" and what follows lays out his vicious words directly. Why call his mother a thief, a companion of thieves? Ajatashatru had long harbored resentment toward his father, wishing him dead. But his mother had been secretly feeding him, keeping him alive. Hence: "My mother is a thief, a companion of thieves."

"These evil monks" and what follows shows that Ajatashatru was already enraged about the food. When he heard that monks had been coming and going to visit the king, his fury only grew: "What spells and incantations are they using to keep this wicked king alive all these days?"

"He then took up a sharp sword" and what follows shows the king at the height of his rage, turning his rebellion against his own mother. How agonizing! He grabbed her by the hair and raised the sword — her life hung by a thread. His compassionate mother clasped her hands, bowed her body, and lowered her head toward her son's upraised hand. Hot sweat drenched the queen; her mind reeled and nearly gave way. Alas — in the space of a breath, to meet with such suffering!

4. From "at that time there was a minister named Moonlight" down to "walked backward in retreat": The Two Ministers Remonstrate

These two ministers were the kingdom's chief counselors, the pillars of governance, who hoped to see the king's virtue praised in every land and emulated in every direction. When they suddenly saw Ajatashatru take up a sword against his own mother in an act of violent rebellion, they could not stand by. Together with Jivaka, they risked the king's wrath and spoke out.

"At that time" refers to the moment Ajatashatru was about to kill his mother. "There was a minister" gives his rank; "Moonlight" is his name; "intelligent and wise" describes his virtue. "Along with Jivaka": Jivaka was also a son of the king, born of the nun Nai. Seeing his elder brother turn against their mother, he joined Moonlight in remonstrating. "Bowed to the king": the proper way to remonstrate with a superior is to bow first, showing physical respect. These two ministers did just that — first showing reverence to stir the king's heart, then folding their hands, bowing, and only then speaking their minds.

"And they said, Great King": Moonlight was about to speak his heart, hoping Ajatashatru would listen with an open mind. That is why he addressed the king first.

"I have heard in the Vedic scriptures": this shows him drawing on a wide range of ancient and modern texts, the records of past emperors. The ancients said, "To speak without grounding in the classics brings shame to a gentleman." Since the matter at hand was no light thing, how could he speak in empty falsehoods? "Since the beginning of the kalpa" establishes the timeframe. "There have been many evil kings" identifies those who act with reckless violence. "Greedy for the throne" explains that they coveted the seat of power. "Killed their fathers" — harboring malice toward their fathers, they couldn't let them live, so they took their lives. "Eighteen thousand" shows that the king's own patricide places him in the same company. "Never have we heard of a wicked son who killed his mother": from ancient times to the present, killing one's father for the throne is a matter well documented and much discussed in the histories. But killing one's mother out of greed for the throne? Nowhere is it recorded. If you look at all the evil kings since the beginning of the kalpa who killed for the throne, they killed their fathers — never their mothers.

This draws on ancient precedent to contrast with the present. Today, Your Majesty covets the throne and has killed your father. A father holds a position worth coveting, so this can be classed with the ancient cases. But your mother holds no position anyone might seek, yet you have killed her out of sheer perversity. This is what sets the present apart from the past. To kill your mother for this reason defiles the Kshatriya lineage. The Kshatriyas are the highest of the four great castes, the royal line passed down from generation to generation. How could they be equated with base, vulgar riffraff?

When we say "we cannot bear to hear this," it is because we see Your Majesty commit this evil, bringing shame to our ancestral clan and letting your ill repute spread far and wide. As your subjects, we are filled with shame, with no place to hide our faces. When we call you a Caṇḍala, that refers to the lowest stratum of the four castes. Such people are by nature cruel and malicious, unacquainted with benevolence and righteousness. Though they wear human skin, their conduct is no different from that of wild beasts. You, Your Majesty, belong to the highest caste, the ruler who presides over all the foundations of the realm. Now that you have raised your hand in evil against one who has shown you kindness, how are you any different from those lowborn outcastes?

When we say "you should not remain here," there are two meanings. First, Your Majesty has committed evil and abandoned all civilized etiquette. How could the imperial capital, the sacred center of the realm, allow a Caṇḍala to rule as its lord? This means we would drive you out of the palace city. Second, though you remain in the country, you harm our ancestral clan. It would be better to banish you to a distant land, to a place where no one will ever hear of you again. This is why we say you should not remain here.

After the two ministers spoke these words, the passage makes clear that the two remonstrated directly, their words extremely harsh. They widely cited ancient and contemporary examples, hoping to open the king's heart and bring him to enlightenment. When it says "he pressed his hand on his sword," that means the minister pressed the sword he held in his own hand.

Question: The remonstrance was coarse and harsh, not avoiding offense to the ruler's face. Since the proper relationship between ruler and minister was already violated, why did he not turn and leave immediately, but instead back away while retreating?

Answer: Though the harsh words were offensive to the king, the minister hoped to make the king abandon his plan to kill his mother. He also feared the king's anger had not yet subsided, and that the king might draw his sword and endanger himself. So he pressed his hand on his own sword to defend himself, and retreated while backing away.

5. From the point where "Ajātashatru was filled with terror" down to "are you not acting for me?" this clearly shows the world-ruling king was stricken with fear. Ajātashatru had seen the two ministers' harsh, blunt remonstrance and watched them press their swords and leave. He feared the ministers would turn against him and join his father the king to devise new schemes against him. His mind grew unsettled, so he cried out in panic: "They have abandoned me. I do not know who they serve now." Doubt filled his heart, so he spoke aloud to confirm: "Jīva, are you not acting for me?" Jīva is the king's younger brother. The ancients said, "When a family faces disaster, only a relative will come to save it." You are my younger brother—how could you be like the moon, which shines on all alike regardless of kinship?

6. From the point where "Jīva spoke in reply" down to "do not harm your mother," this shows the two ministers remonstrated again. Here Jīva answers the king truthfully: "If you want us to remain as your ministers, then we beg you not to harm your mother." This concludes their direct remonstrance.

7. From the point where "the king heard these words" down to "and thus stopped harming his mother," this clearly shows Ajātashatru accepted the remonstrance and released his mother, sparing her life. The world-ruling king, after receiving Jīva's remonstrance, felt remorse and shame in his heart for his earlier actions. He begged the two ministers for mercy and pleaded for his mother's life. He then released his mother, sparing her from death. The sword in his hand was returned to its scabbard.

8. From the point where "he ordered the palace officials" down to "and would not allow her to leave," this shows the world-ruling king still harbored some anger, so he confined his mother. Though the king had accepted the ministers' remonstrance and released his mother, he still held residual resentment and would not allow her to go outside. He ordered the palace officials to lock her up in the deep palace and forbade her from leaving to meet his father the king. Though the above eight sections differ in content, they all broadly explain the circumstances of the mother's confinement, which is now concluded.

At that time, after Vaidehī was confined, she was sorrowful and haggard. She faced toward Mount Gṛdhrakūṭa, bowed to the Buddha, and spoke these words: "World-Honored One, in the past you sent Ānanda to come comfort me. Now I am filled with grief, but your august presence is so awe-inspiring that I have no way to behold you. I beg you to send the Venerable Maudgalyāyana and Ānanda to meet with me." After she spoke these words, she wept bitter tears and bowed toward the Buddha from afar. Before she could lift her head, the World-Honored One, who was at that moment on Mount Gṛdhrakūṭa, perceived what was in Vaidehī's mind. He immediately commanded Mahāmaudgalyāyana and Ānanda to come through the air. The Buddha disappeared from Mount Gṛdhrakūṭa and appeared in the royal palace. When Vaidehī finished her bow and lifted her head, she saw the World-Honored One Śākyamuni Buddha, his body the color of purple gold, seated on a lotus flower made of a hundred precious jewels. Maudgalyāyana stood to his left, Ānanda to his right. The gods of the Trāyastriṃśa, Brahmā, and the world-protectors floated in the empty sky, raining down heavenly flowers everywhere to make offerings. When Vaidehī saw the Buddha, she tore off her own necklaces and ornaments, threw her entire body to the ground, wailing and crying out to the Buddha, and said: "World-Honored One! What grave sin did I commit in a past life, that I should give birth to this evil son? World-Honored One! What karmic cause is there, that I should be bound to Devadatta as kin?"

IV. The four parts of the cause of aversion to suffering:

1. From the passage "At that time Vaidehī" down to "haggard," this clearly shows the queen was imprisoned by her son. Though the queen escaped death, she was locked away in the deep palace, guarded so tightly that there was no way she could get out. She could only think ceaselessly of her grief, and naturally grew haggard. She lamented: "Woe is me, what suffering I endure today! I have encountered Ajātashatru, who calls for a sharp blade to sever the bond of my life, then casts me into the deep palace's confinement."

Question: The queen has escaped death and been brought into the palace; she should be relieved and at ease. Why does she grieve even more instead?

Answer: There are three reasons. First, now that the queen herself is imprisoned, there is no one to bring food to the king. When the king hears I am in distress, his grief grows even greater. Now that he has no food to add to his grief, the king's life cannot last long. Second, now that the queen is imprisoned, when will she ever see the face of the Thus-Come One and his disciples again? Third, the queen was confined to the deep palace in accordance with the king's order, guarded by palace officials so tightly that not even a drop of water can leak out. Between dawn and dusk, she only fears the path of death. These three pressing concerns torment her body and mind—how could she not grow haggard?

2. From the passage "she faced toward Mount Gṛdhrakūṭa" down to "before she could lift her head," this clearly shows the queen, while imprisoned, requests the Buddha's presence, intending to convey her thoughts. Since the queen is in prison, she has no way to go to the Buddha's side herself. She can only single-mindedly face toward Gṛdhrakūṭa, bow to the World-Honored One from afar, and hope the Buddha's compassion will reveal to him his disciple's grief.

The words "the Thus-Come One, in the past" have two meanings here. First, before the king was imprisoned, either the king and I could go to the Buddha's side ourselves, or the Thus-Come One and his disciples could come at the king's personal invitation. But now both the king and I are imprisoned; all connections have been severed, and we are separated from each other. Second, since the king was imprisoned, I have repeatedly received the World-Honored One's emissary Ānanda, who came to comfort me. What kind of comfort? Seeing the king imprisoned, the Buddha feared the queen would be tormented by grief, so for this reason he sent Ānanda to comfort me.

The words "the World-Honored One's august presence is so awe-inspiring that I have no way to behold him" show that the queen inwardly humbled herself, deferring to the Buddha and his disciples. My body is a defiled female form, my meritorious causes thin and meager. The Buddha's virtue is lofty and awe-inspiring; I dare not approach him lightly. I beg you to send Maudgalyāyana and the others to meet with me.

Question: The Thus-Come One is the master of the teaching; he should not miss the appropriate time. Why does the queen not make three earnest requests to the Buddha directly, but instead call for Maudgalyāyana and the others? What is the meaning of this?

Answer: The Buddha's virtue is dignified and august; for small matters, I would not dare to request his presence rashly. When I saw Ānanda, I wanted to send a message to tell the World-Honored One. The Buddha knew my intention, and then had Ānanda convey the Buddha's words and instructions to me. For this reason, I wish to see Ānanda.

The words "after she spoke these words" summarize the end of her earlier expression of intent. The words "she wept bitter tears" show that the queen reflected on her own heavy sins and requested the Buddha's compassion. Her reverence was so deep that tears filled her eyes. With her longing to behold the sacred presence, she added another distant bow, knocking her head on the ground and remaining kneeling. She did not lift her head for a long moment.

3. From the passage "at that time the World-Honored One" down to "raining down heavenly flowers to make offerings," this clearly shows the World-Honored One came of his own accord in response to the request. Though the Buddha was on Gṛdhrakūṭa, he already knew what was in the queen's mind. The words "he commanded Mahāmaudgalyāyana and the others to come through the air" show that he was responding to the queen's request. The words "the Buddha disappeared from Gṛdhrakūṭa Mountain" show that the queen's palace was under extremely tight restriction. If the Buddha had appeared directly to come, he feared Ajātashatru would hear of it and create new obstacles. For this reason, he had to disappear from there and appear here.

The words "when Vaidehī finished her bow and lifted her head" mark the moment the queen paid her respects. The words "she saw the World-Honored One" show that the Buddha had already emerged from the mountain, so the queen could see him as soon as she lifted her head. The words "Śākyamuni Buddha" distinguish him from other Buddhas. Though the names of all Buddhas are universal and their bodily appearances are identical, here the name Śākyamuni is specified to eliminate all doubt. The words "his body the color of purple gold" clearly define his physical appearance. The words "seated on a lotus flower made of a hundred precious jewels" distinguish his seat from other seats. The words "Maudgalyāyana stood to his left" and so on show that there were no other attendants present, only the two monks.

The words "the Trāyastriṃśa gods, Brahmā, and world-protectors" show that the heavenly kings, seeing the World-Honored One appear and disappear in the royal palace, knew he would teach a wondrous, unprecedented Dharma. We heavenly and human beings, because of Vaidehī, have the chance to hear this unheard-of benefit. Each following our own vows, we all dwell in the sky, hearing the Dharma from afar with our heavenly ears, and raining down flowers to make offerings.

Furthermore, "Trāyastriṃśa" refers to the king of the gods, Śakra. "Brahmā" refers to the Brahmā kings of the form realm and others. "World-protectors" refers to the Four Heavenly Kings. "The various heavenly beings" refers to the multitudes of gods of the form and desire realms. Seeing the heavenly kings come to the Buddha's side, all those heavenly beings also followed the kings to come, hear the Dharma, and make offerings.

4. From the passage "when Vaidehī saw the World-Honored One" down to "bound to Devadatta as kin," this clearly shows the queen lifted her head to see the Buddha, spoke words of grief and lament, her resentment and inner turmoil running deep. The words "she tore off her own necklaces and ornaments" show that the queen, though adorned with jewelry, had not yet let go of attachment. When she suddenly saw the Thus-Come One, shame overwhelmed her and she tore them off herself.

Question: What does "tore them off herself" mean?

Answer: The queen is the noblest of the noble, the most honored of the honored. In all her four daily activities, she was attended by many servants. Her clothes were all put on by others. Now that she had seen the Buddha, her shame was so deep that she did not rely on the clasps and ties to unfasten her jewelry but immediately tore them off herself. That is why it says she "tore them off herself."

The words "she threw her entire body to the ground" show that the queen's inner heart was filled with grief and resentment, unbearable in its intensity. So she rose from her seat, sprang to her feet, and then threw herself to the ground. This shows the depth of her lamentation and hatred; she no longer observed the proper etiquette of worship. The words "wailing and crying out to the Buddha" show the queen tossing and turning in front of the Buddha, crying out in her grief until she was nearly insensible.

The words "she said to the Buddha" show that after the queen had cried and tossed about for some time, she finally came to her senses a little. She righted her posture and proper bearing, joined her palms, and said to the Buddha: "From the day I was born until now, I have never committed any great sin. I wonder what karmic cause and condition is there, that I should become this boy's mother?" This shows that the queen, her own obstacles being deep, does not recognize her past karmic causes. Now that she has been harmed by her son, she thinks this is an unprovoked disaster. She begs the Buddha's compassion to show her the right path.

The words "World-Honored One, what other karmic cause is there" show the queen making her appeal to the Buddha: "I am an ordinary mortal, my sins and delusions not yet exhausted, so I have received this evil karmic retribution. I accept this matter as it is. You, World-Honored One, have practiced the path for eons, your habitual tendencies and defilements all extinguished, your wisdom fully illuminated, your fruit perfect, and you are called Buddha. I wonder what karmic cause is there, that I should be bound to Devadatta as kin?"

This question has two meanings. First, the queen directs her resentment toward her son, who suddenly raised a rebellious mind against his parents. Second, she also resents Devadatta, who taught Ajātashatru to devise this evil scheme. If it were not for Devadatta, my son would never have had this thought. It is for this reason that I ask this question.

Furthermore, when the queen asks the Buddha why she is bound to Devadatta as kin, there are two types of kinship: first, kinship in the household life; second, kinship in the ordained life. As for household kinship: the Buddha had four uncles (his father's brothers). The Buddha himself was the son of King Śuddhodana. Kapphina was the son of King Śuklodana. Devadatta was the son of King Droṇodana. Śākyamitra was the son of King Amṛtodana. These are called outer kin in the household life. As for ordained kinship: those who became the Buddha's disciples are called inner kin.

Though the above four sections differ in content, they all broadly explain the cause of aversion to suffering, which is now concluded.

"I only beseech the World-Honored One to teach me in detail about the place free from sorrow and affliction, that I may be reborn there. I have no love for this defiled, evil world of Jambudvīpa. This defiled evil world is filled to overflowing with beings of the hells, hungry ghosts, and animals—multitudes of unwholesome beings gathered together. May I in the future never hear evil sounds, never see evil people. Now I bow down to the World-Honored One with my entire body, begging for your compassion, repenting my transgressions. I only beseech the Buddha's power to teach me to contemplate the pure land of merit."

At that moment, the World-Honored One emitted a light from between his eyebrows, a golden light that illuminated all ten directions, pervading countless worlds. The light then returned to abide atop the Buddha's head, transforming into a golden platform, as tall as Mount Sumeru. All the pure, wonderful Buddha lands of the ten directions appeared within it. Some lands were formed of the seven precious jewels. Some lands were made entirely of lotus flowers. Some lands were like the celestial palaces of the self-existent heaven. Some lands were like a mirror of crystal. All the lands of the ten directions appeared within the platform. Countless Buddha lands like these, adorned and radiant, were displayed so that Vaidehī could see them. At that time Vaidehī said to the Buddha: "World-Honored One! Though all these Buddha lands are pure, they all have light of their own. I now wish to be reborn in the Land of Ultimate Bliss, in the presence of Amitābha Buddha. I only beseech the World-Honored One to teach me how to contemplate, and teach me how to enter the correct absorption."

V. The eight parts of the cause of joy in purity:

1. From the passage "I only beseech the World-Honored One to teach me in detail" down to "defiled evil world," this clearly shows the queen making a general request for what she seeks, specifically identifying the realm of suffering. The queen, encountering her own suffering, realized the world is impermanent. The six paths of rebirth are all the same; there is no place where one can find peace of mind. Having heard the Buddha teach of the birthless pure land, she wishes to abandon her defiled body and realize the joy of the unconditioned there.

2. From the passage "this defiled evil place" down to "never see evil people," this clearly shows the queen identifying the realm she abhors. All of Jambudvīpa is full of evil; there is not a single place worth craving. It only deludes and confuses foolish ordinary people, causing them to drink deep of this long suffering. The words "this defiled evil place" clearly indicate the realm of suffering. It also refers to the world of form, the place of sentient beings' dependent retribution, also called the place where sentient beings dwell. The words "hells and so on below" refer to the three evil destinations—hells, hungry ghosts, animals—the heaviest of karmic fruits. The word "filled to overflowing" means that this gathering of three sufferings is not limited only to Jambudvīpa; it is present everywhere in the Sahā world, so it is said to be filled to overflowing. The words "multitudes of unwholesome beings" show that the three realms and six paths have different kinds of beings as numerous as the sand of the Ganges, varying according to their minds. As the sutra says: "Karma is able to adorn consciousness. Life after life, in every place, each goes to receive its karmic retribution according to its conditions, unknown even to those standing face to face."

The words "may I in the future" show that the queen's true mind has fully turned to aversion for the suffering of the Sahā world and joy in the unconditioned, forever returning to eternal bliss. But the realm of the unconditioned cannot be reached lightly; the suffering-filled Sahā world cannot be casually abandoned. Unless one generates the resolve of a vajra—an indestructible diamond will—and forever cuts off the root of birth and death, how could one, without personally following the benevolent honored one, escape this long lament?

As for her wish to never hear evil sounds or see evil people in the future, this refers to evils like Ajātashatru and Devadatta killing their fathers, breaking the saṅgha, and their ill repute: she wishes never to hear or see these either. Since Ajātashatru is her own son, who could raise a mind of killing against his own parents, how much more would he harm those unrelated to him? For this reason, the queen makes no distinction between kin and strangers and wishes to abandon all of them at once.

3. From the passage "now I bow down to the World-Honored One" down to "repenting my transgressions," this clearly shows that the queen knows the pure land's wonderful realm can only be attained through wholesome actions. She fears that any remaining karmic obstacles will prevent her from being reborn there, so she begs for compassion and must repent her transgressions.

4. From the passage "I only beseech the Buddha, the sun" down to "the pure land of merit," this clearly shows the queen making a general request for the path to rebirth. The queen previously made a general request for the place of rebirth; now she also makes a general request for the practice to attain rebirth. The words "Buddha, the sun" use both a teaching and a metaphor: just as the rising sun dispels all darkness, the Buddha's wisdom radiance illuminates the night of ignorance. The words "teach me to contemplate the pure" clearly show that since she can turn away from the defiled and rejoice in the pure, how should she calm her mind and focus her thoughts to be born in the pure land?

5. From the passage "at that time the World-Honored One emitted a light from between his eyebrows" down to "so that Vaidehī could see them," this clearly shows the World-Honored One extensively manifesting the pure lands in response to her earlier general request. Seeing the queen widely seeking the pure land, the Tathāgata immediately emitted a light from between his eyebrows that illuminated all the lands of the ten directions. With this light, he gathered all the lands and brought them back to transform above his head into a golden platform, as tall as Mount Sumeru. The word "as" means "like"—like Mount Sumeru. This mountain is narrow at the waist and wide at the top; all Buddha lands appear within it, each different in adornment and splendor. By the Buddha's spiritual power, they are all clearly visible, fully revealed to Vaidehī so that she can see them all.

Question: Vaidehī earlier requested that the Buddha teach her in detail about the place free from sorrow. Why does the Buddha not teach her in detail now, but instead manifest the golden platform and all the lands? What is the meaning of this?

Answer: This reveals the Tathāgata's subtle intention. Vaidehī's words made her request, which is itself the opening of the door to the pure land. If the Buddha were to teach her in general terms, she might not see the lands and her mind would still be filled with doubt. So he manifests each one before her very eyes, so she can believe in them, and according to her wishes, choose the one she desires.

6. From the passage "at that time Vaidehī said to the Buddha" down to "all have light," this clearly shows the queen taking in all that was manifest, and being grateful for the Buddha's kindness. The queen saw all the Buddha lands of the ten directions, all of them exquisite and refined. If you compare them to the splendor of the Land of Ultimate Bliss, they are entirely incomparable. So she says, "I now wish to be reborn in the Land of Peace and Joy."

Question: All Buddhas of the ten directions have extinguished defilements without difference; their practice is complete, their fruit perfect, so they should also be without difference. Why is it that among pure lands of the same type, there is such a difference in superiority?

Answer: The Buddha is the king of the Dharma; his spiritual powers are free and unimpeded. Whether one is superior or inferior is not something that ordinary deluded beings can know. The Buddha conceals or reveals different lands according to beings' capacities, hoping to preserve the benefit of teaching. It may be that he deliberately conceals the others as superior and alone reveals the Western Land as the most excellent.

7. From the passage "I now wish to be reborn in Amitābha's land" down to this point, this clearly shows the queen making her specific choice of what she seeks. In Amitābha Buddha's land, the forty-eight vows were all made with supreme, excellent causes as their foundation. From these causes, supreme practices arise. From these practices, supreme fruits are realized. From these fruits, supreme rewards are produced. From these rewards, the Land of Ultimate Bliss is formed. From this bliss, the Buddha's universal compassionate activity is revealed. From this compassionate activity, the gate of wisdom is opened. Since the Buddha's compassion is endless, his wisdom is also infinite. Practicing compassion and wisdom together, he widely opens the gate of sweet dew—the Dharma. By this Dharma rain, he universally takes in all sentient beings. All other sutras recommend rebirth in pure lands even more extensively; all the sages are of one mind, all pointing to and praising the Land of Ultimate Bliss. Because of these causal conditions, the Tathāgata secretly prompted the queen to make her specific choice.

8. From the passage "I only beseech the World-Honored One" down to this point, this clearly shows the queen requesting specific practices. Since Vaidehī has chosen her place of rebirth, she will now cultivate specific practices, strive to focus her mind, and certainly hope to gain the benefit of rebirth. The words "teach me how to contemplate" refer to the preparatory practices before samādhi: thinking of and recollecting the four kinds of adornments of that land's dependent and principal rewards. The words "teach me how to enter the correct absorption"

This clarifies that, through prior contemplation, thoughts grow increasingly subtle until both perception and ideation fade away. Only the samādhi-mind remains, merged with the object—what is called "right reception." This much has been briefly distinguished here. A fuller treatment will be given when we reach the contemplations below. Though the eight phrases differ, the broad exposition of the conditions for rejoicing in the Pure Land is now concluded.

At that time, the World-Honored One smiled. From his mouth issued light of five colors, each ray illuminating the crown of King Bimbisāra. Though the king was held in close confinement, the eye of his mind was unblocked. From afar he beheld the World-Honored One, bowed his head in homage, and naturally advanced and attained the fruit of anāgāmin, the non-returner. The World-Honored One said to Vaidehī: "Do you understand? Amitābha Buddha is not far from here. You should fix your thoughts and rightly contemplate the land of those whose pure karma is perfected. I will now set forth many analogies for you in detail, and enable all ordinary beings of future ages who wish to cultivate the pure karma to be born in the Western Land of Supreme Bliss."

"Those who wish to be born in that land should cultivate three foundations of merit: first, to be filial to parents, to revere and serve teachers and elders, to cherish all life and refrain from killing, and to practice the ten wholesome actions; second, to take refuge in the Three Jewels, to be complete in all precepts, and to uphold the codes of proper conduct; third, to give rise to the mind of awakening (bodhicitta), to have deep faith in cause and effect, to read and recite the Mahāyāna scriptures, and to encourage and support fellow practitioners. These three are called the pure karmas."

The Buddha said to Vaidehī: "Do you understand? These three karmas are the true causes of purity practiced by all Buddhas of the past, the future, and the present—the Buddhas of the three times."

Within the section on the miscellaneous-good conditions that reveal the path, there are five divisions:

1. From "At that time the World-Honored One immediately smiled" down to "attained anāgāmin": This shows how the light benefited the father-king. The Tathāgata, seeing that Vaidehī wished to be born in the Land of Supreme Bliss, had further requested the practices for attaining birth, which accorded with the Buddha's original intent. It also reveals Amitābha's own wish: through these two requests, the gate of the Pure Land is opened wide. Not only Vaidehī will reach it, but every being who hears of it will go there. Because of such benefit, the Tathāgata smiled.

The words "five-colored light issued from the Buddha's mouth" show that for all Buddhas, the heart and mouth constantly manifest majestic deportment; whatever light they emit must surely bring benefit. The words "each ray illuminating the crown of Bimbisāra" make clear that the light from the mouth does not shine in other directions, but solely on the king's crown. Yet the Buddha's light, wherever it issues from the body, must always bring benefit. Light emitted from the Buddha's feet benefits the hell realm. Light from the knees benefits the animal realm. Light from the private parts benefits hungry ghosts and spirits. Light from the navel benefits the asura realm. Light from the heart benefits the human realm. Light from the mouth benefits those of the Two Vehicles (Śrāvakas and Pratyekabuddhas). Light from between the brows benefits those of the Great Vehicle.

Now, this light issuing from the mouth and directly shining on the king's crown confers the lesser fruit. If the light had issued from between the brows and entered through the crown of the Buddha's head, it would confer the prediction of a bodhisattva. Such meanings are many and boundless; they cannot all be set forth here.

The passage "At that time, although the great king was in close confinement" makes clear that the father-king, having received the light shining on his crown, opened the eye of his mind. Though many obstacles intervened, he naturally saw the Buddha face to face. This was seeing the Buddha by means of the light, not by what the mind had anticipated. Paying reverence and taking refuge, he at once transcended and realized the third fruit.

2. From "At that time the World-Honored One" down to "expounded various analogies": This shows the response to Vaidehī's particular selection of the practices requested. It explains that from when the Tathāgata emerged from the palace at Gṛdhrakūṭa up to this passage, the World-Honored One sat in silence. Throughout, the lady made confession and requests, light was emitted, and the land was revealed—but it was Ānanda who, having witnessed these causes and conditions at the royal palace, returned to the mountain after the matter concluded and reported to the assembly at Gṛdhrakūṭa all that has been recounted above. Only then does this passage appear. It is not an unprompted utterance of the Buddha. This should be understood.

The words "At that time the World-Honored One told Vaidehī" announce the address and the promise to speak. The words "Amitābha Buddha is not far" mark out the object on which the mind is to be fixed. Three meanings are contained here: first, the boundary is not far—passing beyond a hundred thousand koṭis of lands, there is the land of Amitābha. Second, though the distance is great, one arrives in a single thought when one goes. Third, Vaidehī and other sentient beings of future ages with karmic affinity, when they concentrate their minds and contemplate, will, as contemplation accords with the object, naturally and constantly behold it. Because of these three meanings, it is said "not far."

The words "You should fix your thoughts" make clear that ordinary beings have heavy obstructions and the mind is often scattered and restless. If they do not suddenly abandon grasping and pursuing, the pure object has no way to appear. This directly teaches how to settle the mind and abide in the practice. To follow this dharma is called "the perfection of pure karma."

The words "I will now set forth for you" show that conditions and capacities are not yet complete; one cannot speak exclusively of the gate of samādhi. The Buddha, further observing the capacities, opened the practice of the three foundations of merit on his own.

3. From "and cause all beings of future ages" down to "the Land of Supreme Bliss": This shows how the capacities are cited to encourage cultivation and attain benefit. It reveals that the benefit of Vaidehī's request is most profound, and that all future beings who turn their minds around will reach there.

4. From "Those who wish to be born in that land" down to "is called the pure karma": This encourages the cultivation of the three foundations of merit. It shows that the capacities of sentient beings are of two kinds: samādhi and miscellaneous. If one relies on the path of samādhi alone, not all are gathered in. Therefore the Tathāgata, in his skill, opened the three foundations of merit to respond to those of scattered and restless capacity.

The words "those who wish to be born in that land" mark out the destination. The words "should cultivate the three foundations of merit" give the general heading for the practices. What are the three?

First, to be filial to parents—this contains four points. The words "filial to parents" explain that all ordinary beings are born through conditions. What conditions? Some are born by transformation, some from moisture, some from eggs, some from the womb. Within each of these four kinds of birth, there are again four, as the sūtra explains in detail. All are born through causes, and thus have parents. Since there are parents, there is a great debt of gratitude. Without the father, the cause of birth would be lacking. Without the mother, the condition of birth would be absent. If both were absent, one would lose the ground upon which to depend for birth. The conditions of father and mother must be complete before there is a place to receive a body. Since one wishes to receive a body, one's own karmic consciousness serves as the inner cause, and the parents' essence and blood serve as the outer condition. When cause and condition unite, this body comes to be. For this reason, the debt to parents is weighty.

During the ten months the mother carries the child in her womb, whether walking, standing, sitting, or lying down, she constantly suffers. She further fears the danger of death at the time of birth. Once the child is born, for three years she constantly lies amid its filth, the bedding and clothing all soiled. When the child grows up, it loves its wife and dotes on its children, but toward its parents it instead develops aversion and coldness of heart. Those who do not practice gratitude and filial piety are no different from animals.

Furthermore, parents are the supreme field of blessings within the world. The Buddha is the supreme field of blessings that transcends the world. Once, when the Buddha was in the world, there was a time of famine. People starved, and white bones lay scattered about. The bhikṣus found it hard to beg for food. The World-Honored One, waiting for the bhikṣus to depart, went alone into the city to beg. From morning until noon he called for alms at door after door, but no one gave him anything. He returned with an empty bowl. The next day he went again, and again returned empty-handed. The day after, he went once more, and still obtained nothing.

Then a bhikṣu, traveling along the road, met the Buddha and saw that his appearance was unusual, that he seemed to show signs of hunger. He asked the Buddha: "World-Honored One, have you now eaten?" The Buddha said: "Bhikṣu, for the past three days I have begged but not received a single spoonful of food. I am faint with hunger, without the strength to speak with you." The bhikṣu, hearing this, wept beyond self-control. He thought: "The Buddha is the supreme field of blessings, the protector of sentient beings. I will sell these three robes of mine and buy a bowl of rice to offer him. Now is the time." Having made this resolve, he bought a bowl of rice and hurried to present it to the Buddha. The Buddha, knowing, deliberately asked: "Bhikṣu, in these times of famine people are starving. Where did you obtain this single bowl of fine rice?" The bhikṣu explained the matter to the World-Honored One as before. The Buddha said again: "Bhikṣu, the three robes are the banner-form of all Buddhas of the three times. The conditions of this robe are most honored, most weighty, and most gracious. You have easily obtained this food and given it to me—I greatly appreciate your kind heart, but I cannot consume this food." The bhikṣu earnestly said: "The Buddha is the field of blessings of the three realms, the supreme among sages. If even you say it cannot be consumed, then beyond the Buddha, who could consume it?" The Buddha said: "Bhikṣu, do you have parents?" He answered: "Yes." "Take this and offer it to your parents." The bhikṣu said: "If even the Buddha says it cannot be consumed, how could my parents consume it?" The Buddha said: "It can be consumed. Why? Because parents gave you your body. They bear a great and weighty debt toward you. For this reason, it can be consumed." The Buddha further asked: "Do your parents have faith in the Buddha?" The bhikṣu said: "They have no faith at all." The Buddha said: "Now they will have faith. Seeing you bring them food, they will rejoice greatly, and from this will give rise to faith. First teach them to take refuge in the Three Jewels. Then they will be able to consume this food."

The bhikṣu, having received the Buddha's teaching, went away with reverence and longing. For this reason, one must greatly honor and care for one's parents.

Furthermore, the Buddha's mother Māyā, after giving birth to the Buddha, died within seven days and was reborn in the Trāyastriṃśa Heaven. After the Buddha later attained the Way, on the fifteenth day of the fourth month he went to the Trāyastriṃśa Heaven and spent an entire summer expounding the Dharma for his mother, to repay the debt of her ten-month gestation. If even the Buddha himself repays such kindness and practices filial piety toward parents, how much more should ordinary beings! Thus one knows the debt of gratitude to parents is most profound and weighty.

"To revere and serve teachers and elders" explains that teachers instruct one in propriety and ritual; through learning, knowledge becomes virtue and conduct is without flaw. Even unto attaining Buddhahood, one still relies on the power of the teacher's good friendship. This great debt of gratitude must be most respectfully honored. Parents and teachers are called the higher practice of reverence.

"To cherish all life and refrain from killing" explains that all sentient beings take life as their root. When they encounter adverse conditions, they flee and hide out of fear—only to protect their lives. A sūtra says: "All sentient beings, without exception, love their lives. Do not kill, do not wield the rod. Put yourself in their place and take it to heart." This serves as confirmation.

"To practice the ten wholesome actions" explains that among the ten evils, the karma of killing is the gravest, so it is listed first. Among the ten goods, long life is the most excellent, so it is set as its counterpart. The remaining nine evils and nine goods will be expounded in detail when we reach the nine grades below. This is called mundane goodness, also called the lower practice of compassion.

Second, to take refuge in the Three Jewels explains that mundane goodness is slight and its corresponding reward is incomplete. The virtue of precepts, however, is lofty and towering, capable of producing the fruit of bodhi. Sentient beings, in taking refuge, go from shallow to deep: first they receive the Three Refuges, and only afterward are they taught the many precepts.

"To be complete in all precepts": Precepts are of many kinds—the precepts of the Three Refuges, the five precepts, the eight precepts, the ten wholesome precepts, the two hundred and twenty precepts, the five hundred precepts, the śrāmaṇera precepts, the bodhisattva's three collections of precepts, the ten endless precepts, and so on. Hence it is called "being complete in all precepts." Moreover, within each category of precepts, there are partial precepts, greater-part precepts, and complete precepts.

"Not transgressing the codes of proper conduct" explains that the bodily, verbal, and mental karmas—walking, standing, sitting, and lying down—can serve as the proper conduct that supports all precepts. Whether grave or slight, coarse or fine, one is able to protect and uphold them. If one transgresses, one repents. Hence it is said "not transgressing proper conduct." This is called the goodness of precepts.

Third, to give rise to the mind of awakening (bodhicitta) explains that sentient beings who delight in mind and aspire to the Great should not lightly give rise to small causes. Unless one widely gives rise to the vast mind, how can one meet with bodhi? One only wishes that one's body be identical with empty space and one's mind equal to the Dharma realm. For the sake of all sentient beings, through bodily karma I revere, serve, worship, and pay homage to them, greeting those who come and escorting those who go, carrying them across until all are delivered. Through verbal karma I praise and expound the Dharma, so that all receive my transformation; those who attain the Way through my words, I deliver until they are all exhausted. Through mental karma I enter samādhi and observe, projecting bodies throughout the Dharma realm, responding to capacities and liberating them, leaving none unexhausted. I give rise to this vow and let it grow and grow, like empty space—nowhere unpenetrated. The flow of practice is inexhaustible, extending to the very end. The body does not tire; the mind knows no satiety.

Furthermore, "bodhi" is the name of the Buddha's fruit. "Mind" is the mind of sentient beings that is capable of seeking. Hence it is called "giving rise to the bodhi-mind."

Fourth, to have deep faith in cause and effect contains two points: first, the mundane causes and effects of suffering and happiness. If one makes a cause of suffering, one experiences a result of suffering. If one makes a cause of happiness, one experiences a result of happiness. It is like pressing a seal into clay—when the seal is lifted, the imprint remains. There should be no doubt.

"To read and recite the Mahāyāna" explains that the scriptural teachings are like a mirror. Repeated reading and repeated seeking opens up wisdom. Once the eye of wisdom opens, one can grow weary of suffering and rejoice in happiness, nirvana, and the like.

"To encourage and support practitioners" explains that the dharmas of suffering are like poison, the unwholesome dharmas like knives; wandering through the three realms, they harm sentient beings. Now, since the good is like a bright mirror and the Dharma is like sweet dew—the mirror reflects the right path so as to return to the true; the sweet dew pours down the rain of Dharma without exhaustion. One wishes that sentient beings, receiving its moisture, may equally join the stream of Dharma. For this reason, mutual encouragement is necessary.

The words "These three matters" below summarize and complete the higher practice.

5. From "The Buddha said to Vaidehī" down to "true cause" explains how the sages are cited to encourage ordinary beings. If one can decisively concentrate the mind, one will surely reach there without doubt. Although the five phrases above differ, the broad exposition of the miscellaneous-good section that reveals the path is now concluded.

The Buddha told Ānanda and Vaidehī: "Listen well! Listen well! Ponder it well in your thoughts! The Tathāgata now, for the sake of all sentient beings of future ages who are harmed by the thieves of affliction, will expound the karma of purity. Excellent, Vaidehī, that you have asked so skillfully." "Ānanda! You should receive and uphold this, expounding the Buddha's word widely to the multitude. The Tathāgata now instructs Vaidehī, and all sentient beings of future ages, to contemplate the Western Land of Supreme Bliss. By the power of the Buddha, one will be able to see that pure land. It is like holding a bright mirror and seeing one's own countenance. Seeing the supremely wondrous and blissful features of that land, one's mind rejoices, and at that very moment one attains the patience of the unarisen Dharma."

The Buddha said to Vaidehī: "You are an ordinary being. The power of your thought is weak and inferior. You have not yet obtained the divine eye and cannot see afar. The various Tathāgatas have a special skillful means, enabling you to see."

At that time, Vaidehī said to the Buddha: "World-Honored One! As for me now, by the power of the Buddha I see that land. But if, after the Buddha's nirvana, sentient beings are beset by defilements, evils, and unwholesomeness, and pressed by the five sufferings—how shall they see Amitābha Buddha's Land of Supreme Bliss?"

Within the section on showing the contemplation through the samādhi-good conditions, there are seven divisions:

1. From "The Buddha told Ānanda" down to "karma of purity" explains the command to listen and the promise to speak. Vaidehī had previously requested to be born in the Land of Supreme Bliss, and further requested the practices for attaining birth. The Tathāgata has consented. Now in this passage, the skillful means of right reception is about to be revealed. This matter is of utmost importance in cause and condition; its benefit reaches deep. For countless kalpas it has been rarely heard; now it is spoken for the first time. For this reason, the Tathāgata addresses the two of them together.

The words "told Ānanda" mean: "I now wish to open and expound the gate of the Pure Land. Preserve and transmit it well; do not let it be lost." The words "told Vaidehī" mean: "You are the one who requested the Dharma. I now wish to speak; listen attentively, ponder carefully, and receive it rightly; do not err." The words "for all sentient beings of future ages" mean: the Tathāgata's work of transformation is especially for sentient beings who are constantly sinking. Now he spreads the clouds of compassion equally, hoping to moisten all universally.

The words "harmed by the thieves of affliction" explain that ordinary beings have heavy obstructions; delusive love runs deep. They do not realize that the dark pit of the three evil realms is right under their feet. As conditions arise, they set out to practice, intending to make provisions for advancing on the path. Yet the six thieves, hearing of this, race to rob them. Now that this Dharma-treasure is lost, how can one be free from worry and suffering?

The words "expound the karma of purity" explain that the Tathāgata, seeing sentient beings' offenses, sets forth the method of repentance. He wishes that, without break, they cut off [afflictions] until at last, forever and ever, they are pure. Moreover, "purity" means, according to the contemplation gate below, to single-mindedly recite the Buddha's name and fix the mind on the West. With each thought, offenses are removed; therefore it is pure.

2. From "Excellent" below: This shows that Vaidehī's question accorded with the sage's intent.

3. From "Ānanda, you should receive and uphold" down to "expound the Buddha's word" encourages upholding and expounding. This Dharma is profound and essential; it must be widely disseminated. The Tathāgata, having earlier addressed both together to settle their minds in listening, here separately instructs Ānanda to uphold it and not forget, and to expound it widely to the multitude so that it may spread. The words "Buddha's word" explain that the Tathāgata, having cut off verbal offenses for countless kalpas, wherever he speaks, all who hear naturally give rise to faith.

4. From "The Tathāgata now" down to "attains the patience of the unarisen" encourages cultivation and sets forth the signs of benefit. It shows the Tathāgata wishing to manifest for Vaidehī and beings of future ages the skillful means of contemplation, the concentration on the West, the weariness with and abandonment of the Sahā world, and the joyful longing for the Land of Supreme Bliss.

The words "by the power of the Buddha" below explain that sentient beings, their karmic obstructions at every turn making them spiritually blind, point at their palm and call it far. To pass through a thin barrier to another land is already to cross a thousand li—how much less can ordinary beings, with the Buddha's realm beyond their portion, peer in with their mind? Without the mysterious aid of the sage's power, how could that land be seen?

The words "It is like holding a bright mirror and seeing one's own countenance" below explain that Vaidehī and sentient beings, entering contemplation and abiding in mind, fix their spirits without letting go. When mind and object accord, all is fully manifest. When the object appears, it is no different from seeing things in a mirror.

The words "because of the rejoicing of the mind, one attains patience" explain that Amitābha Buddha's pure, radiant land suddenly appears before one's eyes. What joy leaps up! From this joy, one immediately attains the patience of the unarisen. It is also called the patience of joy, the patience of awakening, and the patience of faith. This is a preliminary discussion; the place of attainment is not yet marked. The wish is to make Vaidehī and others aspire to this benefit, so that when with courageous and single-minded thought they actually behold it, they may attain the patience of awakening. This is mostly the patience within the ten faiths, not the patience above the stages of understanding and practice.

5. From "The Buddha said to Vaidehī" down to "enabling you to see" explains that Vaidehī is ordinary, not a sage. Because she is not a sage, she relied on the mysterious aid of the sage's power; though the land is far, she was able to see it. The Tathāgata feared that sentient beings would harbor doubts, saying that Vaidehī was a sage and not ordinary. From this doubt they would generate their own timidity. Yet Vaidehī is in truth a bodhisattva, merely manifesting an ordinary body. We, beings burdened with offenses, have no way to compare. To cut off this doubt, he says: "You are an ordinary being."

The words "the power of thought is weak and inferior" mean: because she is ordinary, she has never harbored great resolve. The words "have not yet obtained the divine eye" explain that, with the fleshly eyes, what can be seen near or far is too little to speak of. How much less, with the Pure Land so far away—how could it be seen? The words "the various Tathāgatas have a special skillful means" below explain that, if one sees the adornment of a land through the mind's eye, this is not something you ordinary beings are able to do; the merit is wholly ascribed to the Buddha.

6. From "At that time Vaidehī said to the Buddha" down to "see that land" explains that Vaidehī reiterates the prior kindness, giving rise to the meaning of her later question. Having understood the Buddha's intent, and having seen as above on the radiant terrace, she thought it was by her own power that she saw. The World-Honored One clarified that it was through the Buddha's skillful grace. If so, then while the Buddha is in the world, sentient beings, supported by his mindfulness, can be made to see the West. If the Buddha enters nirvana and that support is no longer given, how shall they see?

7. From "If, after the Buddha's nirvana" down to "the Land of Supreme Bliss" explains that Vaidehī, in her compassionate heart, acts for beings as for her own birth. She wishes to leave the Sahā world forever and roam at length in the Land of Peace and Joy. It shows that the Tathāgata's intent in ferrying [beings] extends to the very end without cease. Yet because the ages shift and beings are shallow and brief, the Tathāgata shortens his everlasting life, condensing countless kalpas into the span of a human life. He draws in the proud and arrogant to show them impermanence, transforming the stubborn and rigid to share in the common end of dissolution. Hence it is said "If, after the Buddha's nirvana."

The words "sentient beings" explain that, with the Tathāgata ceasing his work of transformation, sentient beings have nowhere to take refuge. Restless and confused, they rush to and fro through the six paths. The words "defilements, evils, and unwholesomeness" explain the five defilements: first, the defilement of the age; second, the defilement of sentient beings; third, the defilement of views; fourth, the defilement of afflictions; fifth, the defilement of life-span.

"The defilement of the age": the age itself is not truly defiled; it is that, as the age declines, evils increase. "The defilement of sentient beings": when the age is newly formed, sentient beings are purely good; when the age reaches its end, the ten evils of sentient beings abound. "The defilement of views": one's own evils are all changed into good, while in others, what is not wrong is seen as wrong. "The defilement of afflictions": in the latter age, sentient beings' evil natures are hard to draw close; confronted by the six sense-faculties, greed and hatred vie to arise. "The defilement of life-span": because of the prior two defilements of views and afflictions, much killing is done, with no kindness or nurture. Having performed the bitter cause of cutting off lives, how can one hope to receive the fruit of long life? Yet "defiled," in its essence, is not good. Here, in brief, the meaning of the five defilements has been indicated.

The words "pressed by the five sufferings": from the eight sufferings, the suffering of birth, the suffering of old age, the suffering of sickness, the suffering of death, and the suffering of parting from what one loves are taken—these are called the five sufferings. Adding three more makes the eight: first, the suffering of the five aggregates being abundant; second, the suffering of not getting what one seeks; third, the suffering of meeting what one hates. Taken together, these are the eight sufferings. These five defilements, five sufferings, eight sufferings, and the like are experienced throughout the six paths. None escape them; they constantly oppress and afflict. Whoever is free of them is no longer counted among the ordinary.

The words "how shall they see" below explain that Vaidehī points to those of suffering-capacity: their offenses are most profound; they do not see the Buddha, nor receive his aid. How, then, shall they see that land? Although the seven phrases above differ, the broad exposition of the section on showing contemplation through the samādhi-good conditions is now concluded.

First was explained the introduction of attestation. Next, the introduction of preparation before the teaching. Last, the introduction of arousal of the teaching.

Although the three introductions differ, the entire explanation of the introductory section is now concluded.

Commentary on the Contemplation Sutra, Introduction Section, Scroll Two

Commentary on the Contemplation Sutra, Main Teaching, Samādhi-Good Meaning, Scroll Three

△ From here onward, the text turns to explicating the Correct and Essential Section of the sutra. This section contains sixteen contemplations in total. Each contemplation will be examined in alignment with the sutra text; there is no need to preview them ahead of time. The way this text defines the Correct and Essential Section differs from the interpretations of other teachers. Following the Dharma principle directly: everything from the opening line of the Sun Contemplation down to the passage on the lowest grade of lowest rebirth constitutes the Correct and Essential Section. All material preceding the Sun Contemplation, no matter how many layers of meaning it holds, reads as an introduction when you follow the flow of the text.

The Buddha said to Vaidehi: “You and all sentient beings should focus the mind and hold it in one place, contemplating the Western Land. How does one practice this contemplation? All who undertake this contemplation — unless they are blind from birth — anyone with sight has seen the setting sun. When you see it, you should arouse the intention of contemplation.” “Sit facing west, clearly observe the spot where the sun is setting, hold the mind steady, and contemplate single-mindedly without wavering. You will see the sun on the verge of setting, shaped like a drum hanging in the sky.” “Once you have seen the sun, it should appear clearly whether your eyes are open or closed.” “This is the contemplation of the sun, called the First Contemplation.”

This first contemplation of the sun follows the structure of presentation, explanation, and conclusion, with five subsections in total.

1. From “The Buddha told Vaidehi” down to “contemplate the Western direction.” This is the general admonition and overall encouragement. It explains that Vaidehi had earlier requested to behold Amitabha’s land and had further requested the practice of Correct Reception. The Tathagata at that time immediately consented to teach her. However, because the audience was not yet ready to receive the full teaching and the complete path of practice had not yet been laid out, He further taught the Threefold Merit as a foundational cause, to bring benefit to those who had not yet heard the full Dharma. He also repeated His urging to awaken to this teaching and spread it far and wide. The opening words “The Buddha told Vaidehi: You and all beings” make this admonition and encouragement clear. Anyone who wishes to leave behind the dust of samsara and be reborn in the Buddha-land must summon the resolve to practice. The phrase “should concentrate the mind” and what follows explains that the minds of beings are scattered and restless, their consciousnesses darting around like monkeys. The mind wanders through the six sense objects without pausing for an instant. When we encounter all sorts of sensory input, the eyes cling to what they see and give rise to endless scattered thoughts. How could the mind ever settle into samadhi under these conditions? Only by letting go of external conditions and taking stillness as your support, holding the mind continuously, directing it straight to the Western Land and setting aside all other nine realms, can you unify: one body, one mind, one dedication; one place, one state, one unbroken flow, one refuge, one right thought. This is what is meant by the completion of contemplation, and the clarification of Correct Reception. Whether in this life or the next, liberation will follow the direction of your mind.

2. From “How should one contemplate” down to “can see the setting sun.” This rectifies the object of contemplation. It explains that all beings have long drifted through saṃsāra and do not know how to settle the mind. Though the Western direction is pointed out, they do not know how to apply the mind. Therefore the Tathagata, on their behalf, poses a counter-question to dispel doubts and clinging, in order to show the method of correct thought. The phrase “All beings who contemplate” summarizes the preceding meaning and reveals the expedient means for entering the contemplation that follows. The phrase “all beings” generally includes all who can attain rebirth. The clause “except those born blind” and what follows selects those who are capable and those who are not. “Born blind” refers to those who, from the moment they emerge from the mother’s womb, cannot see anything. Such a person cannot be taught to perform the Sun Contemplation, because they do not know the appearance of the sun’s radiance. Apart from those born blind, even those with eye disorders caused by external conditions may be taught the Sun Contemplation and can fully accomplish it. This is because, before the eye affliction arose, they knew the appearance of the sun’s radiance. Though the eyes are now afflicted, one need only skillfully take up the appearance of the sun. Holding correct thought firm, regardless of the time required, accomplishment is certain.

Question: Vaidehi earlier requested to behold the Land of Ultimate Bliss, and when the Buddha agreed to teach, He began by guiding practitioners to settle the mind through sun contemplation. What is the purpose of this?

Answer: There are three meanings. First, this helps beings recognize the object of contemplation and settle the mind, so the direction of the Pure Land has a clear, fixed reference. We do not use the solstices of summer or winter, but the equinoxes of spring or autumn, when the sun rises due east and sets due west. Amitabha’s land lies directly west from here, at the very point where the sun sets: go straight west beyond one hundred thousand kotīs of Buddha-lands, and you will reach it. Second, this practice helps beings recognize the weight of their own karmic barriers. How does this work? The teaching on settling the mind through sun contemplation outlines a specific seated posture first: sit in full lotus, right foot on the left thigh, left foot on the right thigh, hands resting one atop the other. Keep the body straight, mouth closed, teeth not touching, tongue pressed to the upper palate to keep the throat and nasal passages clear. Next, contemplate that the four great elements of the body — internally and externally — are all empty, with no substantial existence at all. Imagine the earth element of your body: skin, flesh, bone, sinew, and so on, scattering westward to the farthest edge of the west, until no trace of even a single dust mote remains. Then imagine the water element — blood, sweat, saliva, tears, and so on — scattering north to the farthest edge of the north, until no dust mote remains. Then imagine the wind element scattering east to the farthest edge of the east, until no dust mote remains. Then imagine the fire element scattering south to the farthest edge of the south, until no dust mote remains. Finally, imagine the space element of your body merging completely with the space of the ten directions, until no trace of even a single unmoving dust mote remains. Then imagine all five great elements of the body are empty. Only the consciousness element remains, clear and still, like a round mirror, bright inside and out, pure and lucid. As you contemplate this, scattered thoughts fade and the mind gradually settles. Then slowly turn your attention to observe the sun. For those with sharp faculties, the bright sign will appear in a single sitting. When the object manifests, it may be the size of a coin, or the size of a mirror face. On top of this brightness, you will automatically see the appearance of your own karmic barriers, light or heavy. There are three types: a black barrier, like a black cloud covering the sun; a yellow barrier, like a yellow cloud covering the sun; a white barrier, like a white cloud covering the sun. Because the sun is hidden by clouds, it cannot shine clearly. In the same way, beings’ karmic barriers obscure the pure nature of the mind, preventing it from shining with clarity. If you see this sign during practice, you must immediately prepare your practice space: set up a Buddha image, bathe and wear clean clothes, burn fragrant incense, and make a public confession before all Buddhas and all noble sages. Facing the Buddha image, repent deeply for all offenses committed since beginningless time: wrongs of body, speech, and mind, including the ten evils, the five heinous crimes, the four grave offenses, slander of the Dharma, icchantika views, and all similar transgressions. You must weep bitterly, shed tears like rain, and arouse a deep sense of shame. Let this shame penetrate to the marrow, reproach yourself with full sincerity. After confessing, return to the seated posture described earlier, settle the mind, and take up the object of contemplation again. When the object appears, all three barriers will be completely removed, and the pure object you contemplate will shine forth bright and clear. This is called the sudden eradication of barriers. If all barriers are removed in a single confession, you are a person of sharp faculties. If one confession removes only the black barrier, or only the yellow and white barriers, or only the white barrier, this is called gradual removal, not sudden eradication. Once you have recognized your own karmic signs in this way, you only need to confess diligently. Whether you confess three times a day, six times a day, or whenever you remember a transgression, this is the practice of those with the highest faculties and the most exalted practice. It is like being burned by boiling water or fire: you move away from it immediately. How could you wait for the right time, right place, right condition, or right person to remove it first? Third, this practice helps beings recognize the twofold adornments of Amitabha’s reward body and reward land: all their various adornments, luminous qualities, and so on, which shine both internally and externally, surpassing the brightness of this sun by hundreds of thousands of times. If practitioners cannot recognize the appearance of the light of that land, they can use the light of this sun as a reference. Whether walking, standing, sitting, or lying down, during worship, recitation, remembrance, or contemplation, you should always hold this understanding in mind. Before long, your mind will settle, and you will behold the bliss, adornments, and majesty of that Pure Land. For this reason, the World-Honored One first taught the Sun Contemplation.

3. From “When this is seen, one should arouse the thought of contemplation” down to “shaped like a suspended drum.” This is the direct instruction for the contemplation practice. It teaches proper posture: sit upright facing west, guard the object of contemplation and settle the mind, firm and unwavering. Whatever you seek will manifest accordingly.

4. From “Once the sun has been seen” down to “let it appear clearly.” This explains the signs of an accomplished contemplation. It teaches that when you set the mind and see the sun, controlling thought and cutting off distractions, holding each thought steady without wavering, the pure image will appear clearly. When the practitioner first sees this sun in meditation, they immediately experience the bliss of samadhi: body and mind, inside and out, melt and merge in a way that cannot be conceived. When this happens, you must carefully collect the mind and keep it settled, not letting greed arise to grasp at the experience. If greed arises, the waters of the mind are disturbed. Because the mind moves, the pure object is lost: it may waver, darken, turn black, blue, yellow, red, or white, and will not settle. When you see this happen, reflect: “These unstable appearances are caused by my greedy mind moving, which makes the pure object waver and vanish.” Immediately settle the mind with right thought, return to your original starting point, and the moving signs will disappear; the settled mind will reappear. Knowing this fault, do not arouse excessive greed again. All the contemplations that follow follow the same principles of right and wrong, gain and loss as this. Contemplating the sun and seeing the sun, with mind and object in alignment — this is called correct contemplation. Contemplating the sun but not seeing the sun, instead seeing other mixed objects, with mind and object out of alignment — this is called incorrect contemplation. The dark realm of Sahā has no equal in all the world to serve as a reference point. Only the bright sun, stretching its radiance across the sky, can serve as a distant marker for contemplating the Land of Ultimate Bliss.

5. The concluding summary. Though the five sections above cover different aspects, the full explanation of the Sun Contemplation is now complete.

“Next, contemplate water. See the water as clear and pure, and hold this image clearly in your mind, with no scattered thoughts. Once you have clearly seen the water, arouse the intention of water-contemplation. See the water as translucent, then contemplate it as vaidūrya (lapis lazuli). When this contemplation is accomplished, you will see the vaidūrya ground, translucent inside and out. Below it are vajra pillars and a seven-jeweled golden banner staff supporting the vaidūrya ground. The staff has eight sides and eight ridges, complete in every detail. Each side is formed of a hundred jewels. Each jewel emits a thousand rays of light. Each ray of light holds eighty-four thousand colors, which illuminate the vaidūrya ground like hundreds of thousands of suns — too many to take in fully. Across the vaidūrya ground, golden cords are laid in alternating, interlocking patterns, with boundaries marked by seven jewels, the divisions clearly defined. Within each jewel are five hundred colored rays of light. The light is like flowers, like stars and the moon, hanging in empty space, forming a platform of light.” “Countless palaces and towers, a hundred thousand strong, formed of a hundred different jewels. On both sides of each platform are hundreds of kotīs of jeweled banners. Boundless musical instruments serve as adornments. Eight kinds of pure wind issue from the light, playing these instruments and proclaiming the sounds of suffering, emptiness, impermanence, and non-self.” “This is the contemplation of water, called the Second Contemplation.”

This second contemplation of water also follows the structure of presentation, explanation, and conclusion, with six subsections in total.

1. From “Next, contemplate water” down to “translucent within and without.” This first section generally describes the nature of the ground itself.

Question: The Sun Contemplation was taught earlier to help practitioners recognize their own karmic signs. Why is the contemplation of water taught here instead?

Answer: The sun shines constantly, as a symbol of the Land of Ultimate Bliss’s eternal radiance. There is also the concern that the ground of that land might not be level, just as this defiled world has its high places and low. But in the dark realm of Sahā, only the sun can bring light. This world is full of hills and hollows, with no truly level surface to be found. If you want to point to something that is perfectly level, nothing is more fitting than water, which displays the quality of levelness — let alone the vaidūrya ground of the Pure Land, which is perfectly even.

Question: The water in this world is wet and soft. Is the ground of the Pure Land also like this water?

Answer: The level water of this world corresponds to the levelness of that ground, equal without high or low. Furthermore, water turning to ice corresponds to the vaidūrya ground of that land, translucent inside and out. This shows that Amitabha’s practices over countless eons were completely impartial; both his innate and habitual afflictions were extinguished. This is what enabled him to bring forth a ground that is perfectly translucent.

Question: You have taught us to contemplate water to settle the mind, to transform water into ice, and ice into vaidūrya ground. What is the method of practice that will cause this object to appear?

Answer: The bodily posture is exactly the same as in the Sun Contemplation method taught earlier. If you wish to contemplate water to settle the mind, you should use a similar object as a support for your contemplation; this will make it easy to attain settled mind. Go to a quiet place, set a bowl of water on the ground in front of your seat, filled to the brim. Sit on your cushion. Place a small white object, about the size of a bean, between your eyebrows. Lower your head to face the water’s surface, and with single-minded attention, observe only this white spot. Don’t direct your attention to anything else. At first, the water in the bowl will be restless with waves, and you will not be able to see your reflection in it. But if you keep contemplating without stopping, your reflection will gradually appear. At first, your reflected face will be unstable — sometimes long, sometimes short, sometimes wide, sometimes narrow, sometimes visible, sometimes not. When this sign appears, you must apply your mind with the utmost care. Before long, the water’s ripples will become so fine they seem almost still, and your reflected face will gradually appear clearly. Even if you see the features of your face — eyes, nose, ears, mouth, and so on — don’t grasp at them, and don’t try to push them away. Just let body and mind know they are there, without clinging. Only focus on the white spot, observing it clearly. Guard your mind with right thought, and don’t let it wander to other objects. When this happens, your mind will gradually settle, and the nature of the water will become clear and still. If you want to recognize that the waters of your own mind are restless and unsettled, you only need to observe the moving and stilling of this water. This will let you know whether your own mind is settled or not, and whether the objects of your contemplation are appearing clearly or dimly. When the water is still, take a single grain of rice and drop it lightly onto the surface. The ripples will spread across the entire bowl. Looking down at the surface from above, the white spot will move. Drop in something the size of a bean, and the ripples will grow larger; the white spot may disappear from view. Drop in something the size of a jujube, and the ripples will grow even bigger; the white spot and even your own face will be completely obscured. This happens because the water is moving. The bowl represents the body as a vessel. The water represents the mind-water of the practitioner. The waves represent scattered thoughts and afflictions. The gradual calming of the waves represents restraining and letting go of all external conditions to settle the mind on one object. The stilling of the water and the appearance of the object represent that the mind of contemplation is without confusion, and the object of contemplation is unmoving: at peace inside and out, the sign you seek appears clearly. When subtle or coarse thoughts arise, the mind-water moves; once the mind-water moves, the still object is lost. In the same way, when subtle or coarse dust is dropped into still water, its waves stir. Practitioners only need to observe whether this water is moving or still to recognize whether their own mind is settled. The appearance or disappearance of the object, and what is right or wrong, follow the same principles as the Sun Contemplation taught earlier.

Furthermore, Vasubandhu praises:

Contemplating the form of that world, It surpasses all paths of the three realms. Ultimately as vast as empty space, Without boundary, without limit. These lines generally describe the vast scope of that land’s ground.

2. From “Below are vajra pillars and seven-jeweled” down to “impossible to see in full.” This section directly explains the adornments beneath the ground, with seven distinct features: First, the pillars and banner staff are made of stainless vajra. Second, their form supporting the ground displays the splendor of adornment. Third, their eight sides and eight ridges indicate they are not round in shape. Fourth, they are formed of a hundred jewels, a number that exceeds the grains of sand. Fifth, each jewel emits a thousand rays of light that pervade all of boundless space. Sixth, the light comes in many different colors, shining to other worlds and manifesting according to beings’ capacities, never ceasing to benefit them. Seventh, these countless rays scatter their colors, outshining even the sun. New arrivals who see them can barely take in all their detail.

The verse says:

Beneath the ground, seven-jeweled banners stand in adornment, Countless, boundless, infinite kotīs. Eight sides, eight faces, forged from a hundred jewels, Beholding them, one awakens to non-arising, naturally and unforced. The non-arising jewel-land, forever constant and serene, Each jewel pours forth countless lights. The practitioner inclines the heart, ever turned toward them, Spirit soaring, leaping forth, entering the Western Land.

Another verse:

The West is serene, the bliss of non-action, Ultimately free, transcending being and non-being. Great compassion steeps the heart, roaming the Dharma realm, Taking form to benefit beings without distinction. Sometimes manifesting spiritual powers to teach the Dharma, Sometimes manifesting sublime marks to enter parinirvana. Transformations and adornments appear at will; All beings who behold them have their offenses completely removed.

Another verse:

Return, return! The demon realm is no place to linger. Through countless kalpas of wandering, All six paths have been traversed. There is no true joy anywhere, Only sounds of sorrow and lamentation are heard. After this human life is complete, Enter that city of nirvana.

3. From “Upon the vaidūrya ground” down to “the divisions are clearly distinguished.” This section directly explains the adornments on the ground, displaying their supreme excellence. It shows the perfect purity of the foundation and all that rests upon it: the seven-jeweled ponds, forests, and so on are dependent adornments; the vaidūrya jeweled ground is their foundation. The ground is the supporting basis; the ponds, platforms, trees, and other features are what it supports. This is because Amitabha’s causal practices over countless eons were complete and perfect, bringing forth a reward body and reward land of flawless radiance. The meaning of pure clarity is that its essence is the stainless nature of reality.

The verse says:

The jeweled ground’s adornments are beyond all measure, Radiant light shining everywhere to the ten directions. Jeweled towers and flower platforms fill the land, Mixed colors, brilliant and dazzling, beyond reckoning. Jeweled clouds and jeweled canopies hang in the air, The host of sages flies and travels, coming and going. Jeweled banners and streamers turn with the wind, Jeweled music holds radiance, responding to every thought. Still bearing doubt and delusion, the flower has not yet opened, Palms pressed together, dimly enclosed, like dwelling in the womb. Within, receiving Dharma bliss without the slightest suffering, Once obstacles are exhausted in an instant, the flower opens of its own accord. Eyes and ears clear, body the color of gold, Bodhisattvas gently bestow the jeweled robe. Light touches the body, the three patient endurances are attained; Wishing to see the Buddha, one descends the golden platform. Dharma companions welcome, leading into the great assembly, Gazing upon the honored countenance, praising “Well done!”

The passage “golden cords” and below explains that the path is made of gold, shaped like golden cords. There are also paths made of mixed jewels with vaidūrya as the ground, or vaidūrya as the ground with white jade as the path, or purple gold and white silver as the ground with a hundred jewels as the path, or inexpressible jewels as the ground with inexpressible jewels as the path, or thousands of jewels as the ground with two or three jewels as the path. All these materials alternate and interweave, joining together, shining upon one another, revealing and emitting light. Light upon light, color upon color, each distinct, yet without confusion. Practitioners should not think there is only a golden path, with no other jeweled paths.

4. From “Within each jewel are five hundred colored rays of light” down to “as adornments.” This section directly explains the adornments in the sky, with six features: First, the jewels emit multitudes of light. Second, a simile is used to describe their appearance. Third, the light transforms into light platforms. Fourth, the light transforms into palaces and towers. Fifth, the light transforms into jeweled banners. Sixth, the light transforms into the sounds of jeweled music. The text explains that each of the various jewels on the ground emits five hundred colored rays of light. Each colored ray of light rises into the sky and forms a light platform. Within each platform are hundreds of thousands of jeweled towers, each adorned with one, two, three, four — up to an incalculable number of jewels combined. The phrase “like flowers and also like stars and the moon” is used by the Buddha out of compassion, for fear that beings would not understand, so He uses a simile to make it clear. The phrase “on both sides of the platform are hundreds of kotīs of jeweled banners” refers to the fact that the countless lights of the jeweled ground are boundless: each light transforms into a light platform, filling the entire sky. Whether you are walking, standing, sitting, or lying down, you should constantly hold this contemplation in mind.

5. From “Eight kinds of pure wind” down to “the sounds of non-self.” This section directly explains how the light transforms into musical sounds, which become the form of Dharma proclamation. It contains three features: First, the eight kinds of pure wind issue forth from the light.

Second, explaining how light and wind arise at once, and how drums and music sound forth. Third, plainly setting forth the four inversions and the four truths, together with dharmas as countless as the grains of the Ganges. A hymn declares: The Land of Peace and Bliss is pure; the stainless wheel forever turns. In a single thought, in a single moment, it brings benefit to all beings. Praising the Buddha's many virtues, without a discriminating mind, it swiftly fills the great ocean of merit. Sixth, from "This being so" onward is the closing summary. Though the preceding exposition moved through six different points, the contemplation of water has now been thoroughly explained.

"When this visualization is accomplished, contemplate each one with utmost clarity. Whether your eyes are closed or open, do not let it slip away. Except at mealtimes, keep this in mind without interruption." "One who visualizes in this way is said to have a coarse vision of the ground of the Land of Ultimate Bliss. If samādhi is attained, the ground of that land is seen clearly and distinctly, beyond what any words could describe." "This is the contemplation of the ground, known as the Third Contemplation."

The Buddha told Ānanda: "Hold fast to the Buddha's words. For the sake of all beings in future ages who long to escape suffering, teach them this method of contemplating the ground. Whoever contemplates this ground will eliminate the offenses of eight billion kalpas of birth and death. Casting off the body in another life, such a one will surely be reborn in the Pure Land, and the mind will be free of doubt."

"One who contemplates in this way is called a correct contemplator; one who contemplates otherwise is called a false contemplator."

Third, on the contemplation of the ground. Here too the pattern is first to raise the topic, then to distinguish it, and finally to conclude. There are six sections:

1. From "When this visualization is accomplished" onward — wrapping up what came before and opening what follows. 2. From "Contemplate each one" through "beyond what words could describe" — explaining the signs of a successful contemplation. This part itself has six points: First, the mind should fix on a single object; one must not muddle or mix the visualizations. Second, once the mind is fixed on one object, that object appears before one. Once it appears, one must make it vivid. Third, with the object present in the mind, whether eyes are closed or open, one guards it and does not lose it. Fourth, in all four postures of the body, day and night, one keeps this in mind without cease, save for the time of sleep — remembering and never letting go. Fifth, when the concentrated mind is unbroken, one sees the appearance of the Pure Land. This is seeing within the visualized mind, for there is still some discriminative thought. Sixth, the visualized mind grows subtle by degrees, discriminative thought suddenly drops away, and the contemplation corresponds to right absorption — samādhi is verified, and one truly sees the wondrous features of that land. How could such things be fully described? The ground itself is vast and without edge; the jeweled banners are not one but many; the countless gems blaze with radiant color, and their transformations are without number. For this reason, beings are urged to incline their whole minds toward it, as though standing face to face with it always.

3. From "This is" onward is the concluding summary. 4. From "The Buddha told Ānanda" through "teach them this method of contemplating the ground" — urging the teaching to spread widely according to conditions. This has four points: First, addressing Ānanda by name. Second, urging him to hold fast to the Buddha's words and broadly proclaim to future beings the fruits of contemplating the ground. Third, selecting those capable of receiving and believing — those who wish to cast off this body in the Sahā world, with its eight hardships, its five sufferings, and the torments of the three evil paths, who, on hearing, believe and practice, sparing neither body nor life to teach it urgently. If even one person can be brought to abandon suffering and pass beyond birth and death, that is what it truly means to repay the Buddha's kindness. Why so? When the Buddhas appear in the world, they employ countless skillful means to exhort and transform sentient beings. They do not aim merely at restraining evil and cultivating blessings, with the human and heavenly pleasures as the goal. The pleasures of the human and heavenly realms are like a flash of lightning — gone in an instant, one falls again into the three evil paths to suffer long. For this reason, they only exhort beings to seek rebirth in the Pure Land, as the way to unsurpassed bodhi. Therefore, whenever people in this age meet the right conditions and exhort one another, vowing to be born in the Pure Land, they are acting in accord with the original vows of the Buddhas. As for those who take no delight in faith or practice — the Sutra of Pure Enlightenment says: if someone hears the Pure Land teaching, hearing as though they had not heard, seeing as though they had not seen, you should know that such a person has only just come up from the three evil paths; their offenses and obstructions are not yet exhausted. That is why they have no faith or aspiration. The Buddha says: I declare that such a person cannot gain liberation. This sutra also says: if someone hears the Pure Land teaching and, on hearing, tears of sorrow and joy mingle together, making the body hair stand on end, you should know that in past lives this person already cultivated and practiced this Dharma. Now hearing it again, gladness arises. With right thought and cultivation, birth in the Pure Land will surely be attained. Fourth, explicitly teaching that contemplating the jeweled ground is how the mind abides. 5. From "Whoever contemplates this ground" through "the mind will be free of doubt" — showing the fruits of this contemplation. This has four points: First, the teaching points solely to the jeweled ground; other objects are not the focus. Second, because one contemplates the jeweled ground of the stainless Dharma, one can eliminate the offenses accumulated over countless kalpas of the conditioned realm. Third, after casting off the body, one will surely be reborn in the Pure Land. Fourth, cultivating the cause with right thought, one should not harbor doubts. Even if one gains rebirth, the lotus-embryo has not yet opened. Some are born in the border regions, or fall within the palace-womb. Through the great compassion of a bodhisattva who enters the samādhi of opening the lotus, the obstruction of doubt is removed: the palace-flower opens, the bodily form becomes manifest, and Dharma companions lead one to wander in the Buddha's assembly. Such is the mind fixed on the jeweled ground, instantly dissolving the offenses and hindrances of past lives. The vow and the practice are already complete; when the end of life comes, there is no doubt of going. Since these great benefits are now in view, one is urged again to know what is right and what is wrong.

6. From "One who contemplates in this way" onward — explaining how to distinguish right from wrong in contemplation. The meaning of right and wrong was already set out in the earlier contemplation. Though the preceding exposition moved through six different points, the contemplation of the ground has now been thoroughly explained.

The Buddha told Ānanda and Vaidehī: "Once the contemplation of the ground is accomplished, next contemplate the jeweled trees. To contemplate the jeweled trees, look upon each one, forming the image of seven rows of trees. Each tree stands eighty thousand yojanas high. The jeweled trees bear leaves and blossoms of the seven treasures, each one complete without exception."

"Each blossom and leaf takes on the color of a different jewel. From within the color of lapis lazuli, a golden light shines forth; from within the color of beryl, a red light shines forth; from within the color of agate, the light of rock-crystal shines forth; from within the color of rock-crystal, the light of green pearls shines forth; coral, amber, and every kind of jewel are used to adorn and enhance them. Wondrous pearl-nets spread out and cover the trees. Each tree is wrapped in seven layers of nets. Between each layer of net are five hundred billion palaces of wondrous blossoms, like the palace of Brahmā."

"Celestial youths appear naturally within. Each youth wears, as ornaments, five hundred billion Śrīvaṅka and Vaiḍūrya mani jewels. The light of these mani jewels shines a hundred yojanas, like a hundred billion suns and moons shining together — beyond all description. The many jewels are interwoven in colors of the highest order. These jeweled trees stand in even rows, leaf by leaf in perfect order. Among the leaves grow wondrous blossoms, and on the blossoms there naturally appear fruits of the seven treasures. The leaves of each tree are a uniform twenty-five yojanas in length and breadth. The leaves show a thousand colors, with a hundred kinds of patterns, like celestial necklaces. There are wondrous blossoms of Jambūnada gold. Like a wheel of turning fire, they swirl among the leaves, and fruits arise, like the vase of Indra."

"A great light transforms into banners and flags, with countless jeweled canopies. Within these jeweled canopies are reflected the three-thousand great-thousand worlds, with every kind of Buddha-work. The Buddha-lands of the ten directions likewise appear within them. Having seen these trees, one should also, in order, look upon each one — viewing the trunks, branches, leaves, blossoms, and fruits — making each one distinct and clear."

"This is the contemplation of the trees, known as the Fourth Contemplation."

Fourth, on the contemplation of the jeweled trees. Here too the pattern is first to raise the topic, then to distinguish it, and finally to conclude. There are ten points:

1. From "The Buddha told Ānanda" through "next contemplate the jeweled trees" — addressing Ānanda, generally raising the name of the contemplation, and bridging from what came before to what follows. 2. "To contemplate the jeweled trees" repeats the name of the contemplation. From "look upon each one" onward, the signs of the contemplation that follows are set out — a clear rule of practice. This shows that Amitābha's Pure Land is vast and without bound; how could its jeweled trees and forests be measured by only seven rows? When seven rows are mentioned here, it may be that within one tree, gold is the root, purple gold the trunk, silver the branches, agate the smaller limbs, coral the leaves, white jade the blossoms, and pearls the fruits. These seven layers serve as roots, trunks, and so on up to blossoms and fruits — making seven times seven, forty-nine layers in all. Or a single jewel may form a single tree; or two, three, or four, up to hundreds of millions or countless jewels may form a single tree. This meaning has been discussed at length in the explanation of the Amitābha Sutra, and so it is called seven rows. To speak of "rows": in that land, though the trees of the forest are many, they stand in even rows, upright and orderly, without disorder. To speak of "visualization": one has not yet mastered the true contemplation of freedom at will; one must rely on a provisional visualization to steady the mind, and only then can the fruit be verified.

3. From "each one" through "yojanas" — the bodily measure of the trees. This shows that all these jeweled forest-trees flow forth from Amitābha's stainless mind. Because the Buddha's mind is stainless, the trees too are stainless. A hymn says: The right path of great compassion, born of wholesome roots beyond the world, full of pure radiant light, like mirrors, suns, and moon-wheels. As to their measure: each tree stands three hundred twenty thousand lǐ high. There are no old and dying, no small and newly born, none gradually growing from infancy. They arise together, all at once, equal in measure. Why so? The station of that realm is the stainless, unborn realm — how could there be any notion of gradual growth through birth and death?

4. From "The jeweled trees" through "as mutual ornamentation" — the intermixed trees, the intermixed adornment, and the intermixed embellishment of their distinctive features. This has four points: First, the trees of the forest, their blossoms and leaves, are intermixed and not the same. Second, each root, trunk, branch, stem, and fruit possesses every kind of jewel. Third, each blossom and leaf differs from the next; from within the color of lapis lazuli, golden light shines forth — and so they transform and intermingle. Fourth, all manner of jewels are further used to adorn them. Another hymn says: Endowed with the nature of every precious treasure, complete in wondrous adornment. The stainless light blazes brightly, pure and radiant, illuminating the world. Another hymn says: In Amitābha's Pure Land the jeweled trees are many; on every side branches hang down, draped with celestial robes. Jeweled clouds hold up canopies. Transforming birds, in unending calls, wheel in the air, sounding the Dharma's music as they enter the assembly. Saints of other lands hear the sounds and open their minds; capable beings of this land see the forms and awaken.

5. From "Wondrous pearl-nets" through "of colors of the highest order" — the adornment of the empty space surrounding the trees. This has seven points: First, the pearl-nets hang in the air, covering the trees. Second, the nets have many layers. Third, the number of the palaces. Fourth, within each palace are many youths. Fifth, the youths' bodies are adorned with pearl necklaces. Sixth, the necklaces' light shines far and near. Seventh, the light surpasses even the highest colors.

6. From "These jeweled forests" through "fruits of the seven treasures" — though the trees of the forest are many, they are not in disorder. When the blossoms and fruits bloom, they do not emerge from within — this is because Dharmākara's vow-cause is deep, causing them to appear of themselves.

7. From "The leaves of each tree" through "swirling among the leaves" — the differing colors and forms of the blossoms and leaves. This has five points: First, the size of the leaves is equal, without distinction. Second, the many-colored lights the leaves emit. Third, lest there be doubt from not recognizing them, a simile is used to make them clear — as celestial necklaces. Fourth, the leaves bear wondrous blossoms, their color likened to heavenly gold, their form likened to a wheel of fire. Fifth, they shine upon one another in succession, swirling among the leaves.

8. From "producing fruits" through "also appear within" — the inconceivable virtues and functions of the fruits. This has five points: First, marking how the fruits, when they arise, well up of themselves. Second, using a simile to indicate the fruit's appearance. Third, the fruits give forth a spiritual light that transforms into banners and canopies. Fourth, the jeweled canopy is round and bright, and within it appear the three-thousand worlds; the adornments of the ground and of the persons, in all their variety, are manifested. Fifth, the Pure Lands of the ten directions all appear within the canopy. The persons and gods of that land see them all. Moreover, the measure of these trees is exceedingly high, their length and breadth exceedingly vast; the blossoms and fruits are many, and their spiritual transformations are not of one kind alone. Since each single tree is like this, the fruits of all the trees throughout that land are likewise without exception. One should know that all practitioners, whether walking, standing, sitting, or lying down, should constantly form this visualization.

9. From "Having seen these trees" through "distinct and clear" — the marks of the contemplation fulfilled. This has three points: First, summing up the marks of the contemplation fulfilled. Second, contemplating in order, without disorder. Third, directing the mind to the object one feature at a time: first contemplating the roots of the tree, then visualizing the trunks and branches up to the blossoms and fruits, then the net-palaces, then the youths and their necklaces, then the size of the leaves and the color of the blossoms, fruits, and light, then the banners and canopies broadly displaying the Buddha's works. One who can thus look upon them one by one, in order, will find each one perfectly clear.

10. From "This is" onward is the concluding summary. So the jeweled trees shine on in unbroken radiance; nets and curtains veil the empty halls; blossoms divide into a thousand colors; fruits reveal the lands beyond. Though the preceding exposition moved through ten different points, the contemplation of the jeweled trees has now been thoroughly explained.

"Next, one should visualize water. To visualize water: in the Land of Ultimate Bliss, there are eight pools of water."

"Each pool is formed of the seven treasures. The treasure-substance is soft; from the Wish-fulfilling Jewel King it issues, dividing into fourteen streams. Each stream displays the wondrous colors of the seven treasures. Gold is used for the embankments. Beneath the embankments, diamonds of varied colors serve as the bottom sand. In each pool are six billion lotus-blossoms of the seven treasures. Each lotus is perfectly round, of even size, twelve yojanas across. The water of the mani-jewels flows among the blossoms, tracing up and down the trees."

"Its sound is subtle and wondrous, expounding suffering, emptiness, impermanence, non-self, and the various pāramitās; again and again, there are praises of the Buddha's auspicious marks. The Wish-fulfilling Jewel King sends forth a golden, subtle, wondrous light; this light transforms into birds of a hundred jeweled colors, whose calls blend in mournful elegance, ceaselessly praising recollection of the Buddha, recollection of the Dharma, recollection of the Saṅgha."

"This is the contemplation of the waters of eight virtues, known as the Fifth Contemplation."

Fifth, on the contemplation of the jeweled pools. Here too the pattern is first to raise the topic, then to distinguish it, and finally to conclude. There are seven points:

1. From "Next, one should visualize water" onward — generally raising the name of the contemplation, repeating what came before and opening what follows. This shows that though the jeweled trees are exquisite, without the waters of the pools they are not yet complete. First, so that the world is not empty; second, to adorn the conditioned reward. For this reason, there is this contemplation of pools and channels.

2. From "In the Land of Ultimate Bliss" through "from the Wish-fulfilling Jewel King" — the number of the pools and the source from which they spring. This has five points: First, indicating the land to which one turns. Second, the pools bear the name of being eight in number. Third, the banks of each pool are composed of the seven treasures. Because the jeweled light shines through and illumines, the water of the eight virtues takes on the mingled colors of the many jewels; thus it is called jeweled water. Fourth, the nature of all these various treasures is soft. Fifth, the waters of all eight pools issue from the Wish-fulfilling Jewel — hence called wish-fulfilling water. This water has eight virtues: First, pure and moist — a matter of form. Second, free from stench — a matter of scent. Third, light. Fourth, cool. Fifth, soft — a matter of touch. Sixth, delicious — a matter of taste. Seventh, when drunk, it brings comfort and ease. Eighth, after drinking, no ailment arises — a matter of mind. The meaning of these eight virtues has been thoroughly explained in the discussion of the Amitābha [Sutra]. Another hymn says: In Amitābha's adorned Land of Peace and Sustenance, the eight-virtue jeweled pools flow on every side. The four banks hold their radiance among the seven treasures; the water's color is clear, reflecting the jeweled light. Soft in nature, without any rough touch, bodhisattvas stroll slowly, scattering jeweled fragrance. Jeweled fragrance and jeweled clouds form jeweled canopies; the jeweled canopies in the air cover jeweled banners. Jeweled banners in solemn array surround jeweled halls; jeweled halls and jeweled bells hang down pearl-nets. Jeweled nets and jeweled music turn in a thousand layers, praising, as conditions call, the jeweled palace-towers. Within each palace-tower is a Buddha-assembly, with saints as countless as the Ganges' sands seated in contemplation. May those with the affinity keep this in mind unceasingly; casting off life, may they be reborn together in that Dharma hall.

3. From "dividing into fourteen streams" through "as bottom sand" — how the pools divide into different channels, circulating without disorder. This has three points: First, the number of the channels. Second, each channel's banks are of the color of gold. Third, the bottom sand beneath the channels is of varied jeweled colors. To speak of "diamond" is to speak of the stainless substance itself.

4. From "In each pool" through "tracing up and down the trees" — the inconceivable function of the water. This has five points: First, specifically pointing to the name of the channel, revealing the form of its adornment. Second, the number of jeweled blossoms within the channel. Third, the size of the blossoms. Fourth, the water of the mani-jewels flows among the blossoms. Fifth, the jeweled water issues from the channel, tracing all the jeweled trees up and down without obstruction — thus called wish-fulfilling water.

5. From "Its sound is subtle" through "praises of the Buddha's auspicious marks" — the inconceivable virtue of the water. This has two points: First, the jeweled water flows among the blossoms; small waves meet and at once give forth wondrous sounds, and in those sounds the wondrous Dharma is expounded. Second, the jeweled water reaches the banks and, tracing the branches, blossoms, fruits, and leaves of the trees — now up, now down — wherever it touches, wondrous sounds arise, and in those sounds the wondrous Dharma is expounded: sometimes speaking of the suffering of sentient beings, awakening and stirring the great compassion of the bodhisattvas and urging them to guide others; sometimes speaking of the dharmas of humans and gods; sometimes of the dharmas of the Two Vehicles; sometimes of the dharmas of the grounds before and after the path; sometimes of the three bodies of the Buddha-ground.

6. From "The Wish-fulfilling Jewel King" through "recollection of the Buddha, the Dharma, and the Saṅgha" — the many spiritual virtues of the mani-jewel. This has four points: First, from within the Jewel King, golden light emerges. Second, the light transforms into birds of a hundred jewels. Third, the birds' calls are mournfully elegant, beyond compare even to celestial music. Fourth, the jeweled birds in unbroken chorus sound together, praising recollection of the Buddha, the Dharma, and the Saṅgha. The Buddha is the unsurpassed teacher of all beings, turning them away from what is wrong and toward what is right. The Dharma is the unsurpassed medicine of all beings, able to sever the poisoned sickness of afflictions; the Dharma-body is pure. The Saṅgha is the unsurpassed field of merit for all beings. One need only turn the mind toward the four offerings, without shirking weariness, and the fruits of the Five Vehicles will naturally arrive in answer to one's thought, with whatever is needed. The jewel first brings forth the eight-flavored water, then sends forth every kind of golden light. Not only does it break through darkness and dispel gloom — wherever it reaches, it can bestow the works of a Buddha.

7. From "This is" onward is the concluding summary. Though the preceding exposition moved through seven different points, the contemplation of the jeweled pools has now been thoroughly explained.

"Above each boundary of the lands of the various treasures, there are five hundred billion jeweled towers. Within these towers and pavilions are countless heavenly beings performing celestial music. There are also musical instruments suspended in empty space, like celestial jeweled banners, sounding of themselves without being struck. Within all these sounds, each one speaks of recollection of the Buddha, recollection of the Dharma, recollection of the Bhikṣu Saṅgha."

"When this visualization is accomplished, it is called a coarse vision of the Land of Ultimate Bliss — its world, its jeweled trees, its jeweled ground, and its jeweled pools."

"This is the general visualization, known as the Sixth Contemplation."

"One who sees this eliminates the offenses of countless billions of kalpas of the utmost gravity. At the end of life, one will surely be reborn in that land. One who contemplates in this way is called a correct contemplator; one who contemplates otherwise is called a false contemplator."

Sixth, on the contemplation of the jeweled towers. Here too the pattern is first to raise the topic, then to distinguish it, and finally to conclude. There are eleven points in total. First, "In the lands of the various treasures" — this generally raises the name of the contemplation, repeating what came before and opening what follows.

This clarifies that although the Pure Land has streams of jewels flowing and filling it, without the jeweled towers and palaces, it would not be considered complete. For this reason, the circumstantial adornments are perfectly furnished in every way.

Second, "on every single realm" — this clarifies the dwelling place of the jeweled towers. The ground realms extend throughout that land, and the towers are likewise without limit.

Third, "there are five hundred billions" — this displays the number. Since one realm is like this, filling that land, they are all likewise so. One should understand this.

Fourth, from "within those towers and pavilions" down to "playing heavenly music" — this explains the adornments within the pavilions.

Fifth, from "and there are musical instruments" down to "sounding of themselves without being struck" — this explains the adornments outside the towers. The jeweled music drifts through the air, the sound flows as an echo of the Dharma, and at the six periods of day and night, like a heavenly jeweled banner, things accomplish themselves without deliberation.

Sixth, from "within these myriad sounds" down to "mindfulness of the bhikṣu saṅgha" — this explains that although the music has no consciousness, it possesses the capacity to expound the Dharma.

Seventh, from "when this contemplation is accomplished" down to "jeweled ponds" — this reveals the manifestation that arises from successful contemplation. With a focused mind abiding on the object, one longs to behold the jeweled towers, and holding the thought firm without wavering, all the adornments above manifest together.

Eighth, from "this is" onward — a summarizing conclusion.

Ninth, "if one sees this" — referring back to the preceding image and giving rise to the subsequent benefits.

Tenth, from "besides immeasurable" down to "be born in that land" — this explains that by observing according to the Dharma, one cuts off obstacles spanning many kalpas. With body and vessel pure, one responds to the Buddha's original mind. Abandoning this body, in another world one will surely go without doubt.

Eleventh, from "one who makes this contemplation" down to "false contemplation" — this distinguishes the marks of correct and incorrect contemplation.

Although there are eleven different phrases above, the broad explanation of the contemplation of the jeweled towers is concluded.

The Buddha told Ānanda and Vaidehī: "Listen well, listen well, reflect on this properly. I shall now explain in detail for you the method to eliminate suffering. Remember and uphold this, and expound it extensively for the great assembly."

When these words were spoken, Amitābha Buddha stood in the air, with Avalokiteśvara and Mahāsthāmaprāpta — these two great bodhisattvas — attending at his left and right. His light blazed and could not be fully seen; the gold color of a hundred thousand jambu-nada trees could not compare with it.

At that time Vaidehī, having seen Amitābha Buddha, prostrated herself and touched his feet. She addressed the Buddha, saying: "World-Honored One! Now, through the Buddha's power, I am able to see Amitābha Buddha and the two bodhisattvas. For sentient beings of the future, how should they contemplate Amitābha Buddha and the two bodhisattvas?"

The Buddha told Vaidehī: "Those who wish to contemplate that Buddha should arouse the thought of imagining a lotus upon the ground of the seven treasures."

"Upon each petal of that lotus, imagine a hundred jeweled colors. There are eighty-four thousand moon veins, like celestial paintings. Each moon vein emits eighty-four thousand rays of light, distinct and clear, all to be made visible. The smaller flower petals are two hundred fifty yojanas in length and breadth. Such a lotus has eighty-four thousand petals. Between each petal are hundred-billion maṇi-jewel kings serving as ornamentation. Each maṇi jewel emits a thousand rays of light, and each ray forms a canopy, composed of the seven treasures, entirely covering the ground."

"Śikhāvājra jewel serves as its pedestal. This lotus pedestal is adorned with eighty-four thousand vajra Kaustubha gems and Brahmā-maṇi jewels. Wondrous pearl nets serve as its decoration."

"Upon this pedestal, four-pillared jeweled banners arise naturally. Each jeweled banner is like a hundred thousand million billion Sumeru mountains. The jeweled curtains atop the banners resemble the palaces of the Yāma heaven. There are also five hundred billion subtle and wondrous jeweled beads serving as ornamentation. Each jeweled bead emits eighty-four thousand rays of light, and each ray displays eighty-four thousand different golden colors. Each golden color pervades the jeweled land, transforming everywhere, each manifesting a different form. Some become vajra pedestals, some become pearl nets, some become mixed flower clouds. Throughout the ten directions, they transform at will, performing the Buddha's work."

"This is the contemplation of the flower pedestal, called the Seventh Contemplation."

The Buddha told Ānanda: "Such a wondrous flower is the creation of the vow-power of the bhikṣu Dharmākara. If you wish to recite that Buddha, you should first make this contemplation of the flower pedestal. While making this contemplation, you must not engage in miscellaneous observations. Observe each one separately — each petal, each jewel, each ray, each pedestal, each banner — making them all distinct. It is like seeing one's own face in a mirror. One who accomplishes this contemplation will extinguish the transgressions of five trillion kalpas of birth and death, and will surely be born in the Land of Ultimate Bliss."

"One who makes this contemplation is called one of correct contemplation; if one contemplates otherwise, it is called false contemplation."

Within the contemplation of the flower pedestal, there is first citation, then explanation, then conclusion — comprising nineteen points.

First, from "The Buddha told Ānanda" down to "the method to eliminate suffering" — this explains the command to listen and the permission to speak. It has three parts: first, the announcement addressing the two persons; second, the command to listen carefully, causing them to receive the teaching with proper attention and cultivate accordingly; third, the Buddha expounding the method of contemplating the flower pedestal. One need only keep the mind fixed on the object of contemplation; transgressions and suffering will thereby be removed.

Second, from "you should remember and uphold" down to "expound" — this explains the encouragement to circulate and transmit. The contemplation method is profound and essential, urgently rescuing sentient beings who constantly drown, whose deluded minds cling to false love and drift through the six realms. Uphold this contemplation and encourage its cultivation everywhere, so that all may hear and together ascend to liberation.

Third, from "When these words were spoken" down to "could not compare" — this explains that the lord of transformation in Sahā, for the sake of beings, abides in thought of the Western land. The honored one of the Joyful Land, knowing the situation, then reflects his presence upon the Eastern realm. These two honored ones are equal in their compassionate response; they differ only in the manifested or concealed. Precisely because the capacities of beings differ in ten thousand ways, they alternate in serving as the master artisan. The phrase "when these words were spoken" indicates that within this meaning there are seven aspects: first, the time of addressing and encouraging the two persons; second, Amitābha, responding to the sound, immediately appears, certifying that rebirth is attained; third, the meaning of Amitābha standing in the air — one need only turn the mind toward the correct thought and vow to be born in his land, and one will immediately attain rebirth. Question: The Buddha's virtue is supreme and exalted; he cannot lightly raise himself at will. Since he can, without abandoning his original vow, come in response to great compassion, why does he not sit in proper posture to meet the occasion? Answer: This indicates that the Tathāgata has a special hidden meaning. The Sahā world of suffering, with its mingled evils dwelling together, is burned by the eight sufferings, constantly producing opposition and deceit. Kinsfolk with smiling faces, the six thieves ever-following, the fiery pit of the three evil realms ever on the verge of entry — if he does not lift his foot to rescue the deluded, how can they escape the prison of karma-bonds? For this reason, he stands and immediately goes; he does not wait to sit in proper posture to meet the occasion. Fourth, Avalokiteśvara and Mahāsthāmaprāpta as attendants signifies that there is no other retinue; fifth, the bodies and minds of the three honored ones are perfectly pure, their light surpassing; sixth, the Buddha's body radiates light illuminating the ten directions — how could ordinary beings with defiled obstacles behold it fully? Seventh, the Buddha's body is without outflows, and likewise is his light; how could it be compared with the gold color of a defiled heaven?

Fourth, from "At that time Vaidehī, having seen Amitābha" down to "prostrated herself" — this explains that Vaidehī was indeed a defiled ordinary woman, of inadequate worth to be mentioned. But through the mysterious addition of the sacred power, when that Buddha appeared, she was able to bow in reverence. This is the preface to entering the Pure Land; her joy exceeded anything she could express. Now she directly beholds Amitābha, further opening her mind and awakening her realization.

Fifth, from "She addressed the Buddha" down to "and the two bodhisattvas" — this explains that the queen, grateful for the Buddha's grace, raises a question for the sake of beings, giving rise to the subsequent inquiry. Her meaning is this: I am now in the Buddha's presence, blessed by the honored one and able to behold Amitābha. But after the Buddha's passing, how shall sentient beings see him?

Sixth, from "sentient beings of the future" down to "and the two bodhisattvas" — this explains that the queen makes the request on behalf of beings, that they may share her own vision.

Seventh, from "The Buddha told Vaidehī" down to "should arouse the thought of imagining" — this explains the words of general announcement and permission to speak. Question: The queen's request clearly is for all sentient beings. Yet when the Tathāgata responds, he addresses only Vaidehī and does not extend to sentient beings. Answer: The Buddha's body, present in transformation, expounds the Dharma to meet the occasion. Even without request, he universally extends the teaching; how much the more so does it reach everyone, with no question of partiality. It is simply because the text is brief that there is no explicit comprehensive expression. The intent certainly includes all.

Eighth, from "upon the ground of the seven treasures" down to "imagine a lotus" — this explains the method of contemplative practice. Question: Sentient beings, blinded and dark, chase after thoughts and increase their toil. Before their eyes they are as if wandering in the night. The Pure Land is marked far away — how can it be fully known? Answer: If one looks to the deluded obstacles of sentient beings, every stirring of thought only wearies in vain. But by relying on the sacred power added from afar, the objects of contemplation are all made visible. How is the practice made to steady the mind so that one can see? Those who wish to practice should first, before the Buddha's image, sincerely repent, revealing all transgressions committed, deeply arousing shame and remorse, weeping with sorrow. After the repentance is complete, they should also, with mind and mouth, invoke Śākyamuni Buddha and the Buddhas equal to the sands of the Ganges throughout the ten directions, and recite the original vow of Amitābha, saying: "Disciple so-and-so is burdened with the heavy transgression of being born blind, with deep obstacles blocking the way. May the Buddhas, with compassion, receive and protect us in mind, directing and enlightening us. May the realm we contemplate be accomplished. Now I abandon body and life, entrusting myself entirely to Amitābha. Whether I see or not, it is all through the power of the Buddha's grace." After these words, they should again sincerely repent until completion. Then, going to a quiet place, facing west, sit upright in the lotus posture, the same as the preceding method. Once the mind is settled, gradually turn the thought to imagine that jeweled ground with its various colors, distinctly clear. At the beginning, one must not allow scattered thoughts of many objects, for then concentration is hard to attain. Contemplate only a square inch or a foot. Continue for one day, two days, three days, or four, five, six, seven days, or one month, one year, two or three years, without distinction of day or night; in walking, standing, sitting, or lying down, the three karmas of body, mouth, and mind should always be in accord with concentration. Only then are all things abandoned. Like a deaf, blind, and foolish person who has lost awareness — this concentration will certainly be easily attained. If one is not like this, the three karmas follow conditions and turn, the fixed thought rides the waves and flies away. Even exhausting a thousand-year lifespan, the Dharma-eye never opens. If the mind is concentrated, either a bright sign may appear first, or one may first behold the jeweled ground and other phenomena, distinct and inconceivable. There are two kinds of seeing: first, the seeing of conceptual imagination — because there is still perception, although the Pure Land is seen, it is not yet very clear. Second, when internal and external perception are extinguished, one enters the proper reception of samādhi; what is then seen of the Pure Land cannot be compared with that obtained through conceptual imagination.

Ninth, from "Upon each petal" down to "eighty-four thousand rays of light" — this explains that the jeweled flower has various adornments. It has three parts: first, each petal possesses the colors of numerous jewels; second, each petal has many jeweled veins; third, each vein has many lights and colors. This causes the practitioner to fix the mind and imagine each one, making the mind's eye able to see them. Once the petals are seen, next imagine the various jewels between the petals; next imagine the jewels emitting many lights; the lights form jeweled canopies; next imagine the lotus pedestal and the various jewels and pearl nets atop the pedestal; next imagine the four-pillared jeweled banners atop the pedestal; next imagine the jeweled curtains atop the banners; next imagine the jeweled beads above the curtains, their light and variegated colors filling the void, each manifesting a different form. In this sequential order, fixing the mind without relinquishing, before long one attains a settled mind. Once the mind is settled, all those adornments manifest at once. One should understand this.

Tenth, "distinct and clear" — distinguishing the mark of contemplation accomplished.

Eleventh, from "The smaller flower petals" down to "entirely covering the ground" — this explains that each petal has various adornments. It has six parts: first, the size of the petals; second, the number of the petals; third, the number of jeweled reflections between the petals; fourth, the jewels each have a thousand rays; fifth, each ray of each jewel transforms into a jeweled canopy; sixth, the jeweled canopy shines upward to the void and covers the jeweled ground below.

Twelfth, from "Śikhāvājra" down to "serving as decoration" — this explains the marks of adornment upon the pedestal.

Thirteenth, from "Upon this pedestal" down to "subtle and wondrous jeweled beads serving as ornamentation" — this explains the marks of adornment upon the banners. It has four parts: first, upon the pedestal four banners arise naturally; second, the size of the banners; third, upon the banners there are jeweled curtains resembling celestial palaces; fourth, upon the banners there are many jeweled beads with brilliant light as ornamentation.

Fourteenth, from "Each jeweled bead" down to "performing the Buddha's work" — this explains the inconceivable virtuous function of the jeweled light. It has five parts: first, each jewel has many rays; second, each ray displays a different color; third, each ray's color pervades the jeweled land; fourth, wherever the light reaches, it forms various different adornments; fifth, sometimes forming vajra pedestals, pearl nets, flower clouds, jeweled music, filling the ten directions.

Fifteenth, from "This is" onward — a summary concluding the name of the contemplation.

Sixteenth, from "The Buddha told Ānanda" down to "creation of the bhikṣu's vow-power" — this explains the cause by which the flower pedestal is accomplished.

Seventeenth, from "If you wish to recite that Buddha" down to "one's own face in a mirror" — this re-manifests the contemplative procedure. One should fix the mind in the preceding sequence and not allow confusion.

Eighteenth, from "One who accomplishes this contemplation" down to "be born in the Land of Ultimate Bliss" — this concludes the contemplation accomplished, with two benefits: first, the benefit of eliminating transgressions; second, the benefit of attaining rebirth.

Nineteenth, from "One who makes this contemplation" down to "is called false contemplation" — this distinguishes the marks of correct and incorrect contemplation.

Here the flower rests upon the jeweled ground, with wondrous treasures between the leaves, the pedestal radiant with four banners, and the light performing the Buddha's work. Although there are nineteen different phrases above, the broad explanation of the contemplation of the flower pedestal is concluded.

The Buddha told Ānanda and Vaidehī: "Having seen these things, next you should contemplate the Buddha. Why is this? The Buddhas and Tathāgatas are the body of the Dharma realm, entering the thoughts of all sentient beings."

"Therefore, when you contemplate the Buddha in your thoughts, this mind itself is the thirty-two marks and the eighty minor characteristics. This mind creates the Buddha; this mind is the Buddha. The ocean of the Buddhas' perfect and complete knowledge arises from the mind's contemplation. Therefore, fix your mind in single-minded recollection and truly contemplate that Buddha, the Tathāgata, the Arhat, the Perfectly and Fully Awakened One."

"When contemplating that Buddha, first imagine his image. With eyes closed or open, see a single jeweled image of jambu-nada gold color, seated upon that lotus. Having seen the image seated, the mind's eye opens, distinct and clear. See the Land of Ultimate Bliss, adorned with the seven treasures — jeweled ground, jeweled ponds, rows of jeweled trees, heavenly jeweled curtains spread over them, and nets of various jewels filling the void. Make these things extremely clear, as when looking at one's own palm."

"Having seen these things, again imagine a great lotus to the Buddha's left, like the preceding lotus, no different. Then imagine another great lotus to the Buddha's right. Imagine an image of Avalokiteśvara Bodhisattva seated upon the left lotus seat, also of gold color, no different from before. Imagine an image of Mahāsthāmaprāpta Bodhisattva seated upon the right lotus seat."

"When this contemplation is accomplished, the images of the Buddha and bodhisattvas all emit light — golden light shining upon the jeweled trees. Beneath each tree there are also three lotuses, and upon each lotus there is an image of one Buddha and two bodhisattvas, filling that land."

"When this contemplation is accomplished, the practitioner should hear the sound of flowing waters and light, and among the jeweled trees, the wild geese, ducks, and mandarin ducks all expound wondrous Dharma. Emerging from or entering concentration, one constantly hears wondrous Dharma. What the practitioner hears, upon emerging from concentration, should be remembered and not abandoned, making it accord with the sūtras. If it does not accord, it is called deluded imagination; if it accords, it is called coarse imagination. Then one sees the Land of Ultimate Bliss."

"This is the contemplation of the image, called the Eighth Contemplation."

"One who makes this contemplation eliminates the transgressions of immeasurable billions of kalpas of birth and death, and in this very life attains the samādhi of Buddha-recitation."

Within the contemplation of the image, there is first citation, then explanation, then conclusion — comprising thirteen points.

First, from "The Buddha told Ānanda" down to "next you should contemplate the Buddha" — this concludes the preceding and gives rise to what follows. The phrase "why is this" is the question: why must one contemplate the Buddha?

Second, from "The Buddhas and Tathāgatas" down to "thoughts of sentient beings" — this explains that the great compassion of the Buddhas responds by manifesting in the mind. Because of this supreme benefit, you are urged to contemplate. Question: Vaidehī above requested only Amitābha. We do not understand why the Tathāgata now generally cites all Buddhas. What is the meaning? Answer: This is to manifest that the three bodies of all Buddhas are equally certified; their compassion and wisdom, fruit and perfection, are equal without duality. With the upright body seated in one place, reflections appear throughout the ten directions. The mind approaches those with conditions, momentarily arriving at the Dharma realm. The term "Dharma realm" has three meanings: first, the mind pervades, hence it is called Dharma realm; second, the body pervades, hence it is called Dharma realm; third, without obstruction, hence it is called Dharma realm. Precisely because the mind arrives, the body also follows; the body follows the mind, and therefore it is called "the body of the Dharma realm." The term "Dharma realm" is the realm of those to be transformed, that is, the realm of sentient beings. The term "body" is the body capable of transformation, that is, the body of all Buddhas. The phrase "entering the thoughts of sentient beings" means: when sentient beings give rise to the thought wishing to see the Buddhas, the Buddhas immediately know through unobstructed wisdom and are able to enter that mind of thought and manifest. Therefore, whether practitioners see the Buddha in waking contemplation or in meditative dream, the meaning is thereby accomplished.

Third, from "Therefore, you" down to "arises from the mind's contemplation" — this concludes with encouragement of benefit. Contemplate the Buddha in the mind, simply understanding the Buddha-creation from crown to sole, the mind thinking without relinquishing. Contemplate each one in turn without a moment's rest. Contemplate the crown, or contemplate the white tuft between the brows, down to the thousand-spoked wheel beneath the feet. While making this contemplation, the Buddha image with its dignified and complete features clearly appears. It is precisely because the mind contemplates each mark that each mark appears. If the mind does not contemplate, the marks cannot be seen. The mind itself thinks and creates; thus they respond to the mind and appear. Therefore it is said, "this mind itself is the thirty-two marks." The "eighty minor characteristics" — once the Buddha's marks appear, the numerous minor excellences follow. This explains the Tathāgata's teaching to contemplators to observe in completeness. The phrase "this mind creates the Buddha" means that, relying on one's own confident mind, one contemplates the marks as if creating them. The phrase "this mind is the Buddha" means that the mind can contemplate the Buddha; relying on the contemplated Buddha body, it appears — this is the mind-Buddha. Apart from this mind, there is no other Buddha. The phrase "the Buddhas' perfect and complete knowledge" — this explains that the Buddhas have attained the perfect, unobstructed wisdom. Whether acting intentionally or not, they are always able to completely know the mind of the Dharma realm. One need only make the contemplation, and from the mind's thought it appears, as if arising. There may be practitioners who take the meaning of this one gate and make it the contemplation of the Dharma body as mere-consciousness, or make it the contemplation of the self-nature pure Buddha-nature. Their meaning is greatly mistaken, with not the slightest correspondence.

Since we speak of imagining and provisionally establishing the thirty-two marks, how could the Dharma-body of True Suchness, which is the Dharma-realm itself, possess marks that can be conditioned upon, or a body that can be apprehended? The Dharma-body has no form and lies beyond the reach of the eye; there's no category to which it can be compared. So empty space is taken as a metaphor for its substance.

What's more, this approach of contemplation only points to a direction and sets up a mark—it fixes the mind on an object. It doesn't, on the whole, clarify what is markless and beyond thought. The Tathāgata foresaw that beings in later ages—sinful, defiled ordinary people—couldn't even succeed by fixing their minds on an established mark, much less by seeking the matter apart from marks. It's like a person with no supernatural powers trying to build a house in empty space.

Four, from "Therefore you should" down to "the Three Buddhas." This confirms, as set forth above, that what was gained through single-minded focus must certainly be accomplished; turning and teaching one another, one is encouraged to contemplate that Buddha.

Five, from "contemplate that Buddha." A caption linking what comes before with what follows. "You should first imagine" means fixing the object of contemplation.

Six, from "closing the eyes and opening the eyes" down to "as though seeing it in the palm of your hand." This distinguishes the signs of a contemplation's accomplishment. There are four points:

1. Through the four deportments of the body and the opening and closing of the eyes, one sees a golden image as if present before one. Keep this thought constantly.

2. Once one can contemplate the image, the image must have a seat. One then imagines the flower seat before one, and imagines sitting upon it.

3. Once one envisions the image seated, the mind's eye opens.

4. Once the mind's eye is open, one sees the golden image and all the adornments of that Land of Ultimate Bliss. The ground and the empty sky are clear and unobstructed.

The method of contemplating the image while fixing the mind is exactly as stated above. Begin from the crown and contemplate each feature in turn—the face, brow, hair-mark between the brows, eyes, nose, mouth, ears, throat, neck, shoulders, arms, fingers of the hand; then draw the mind upward and contemplate: chest, abdomen, navel, the private parts, shin, knee, calf, foot, ten toes, the thousand-spoked wheels, and so on. Contemplating from top to bottom is called "forward contemplation." Contemplating from the thousand-spoked wheels upward is called "reverse contemplation." Fixing the mind in this forward and reverse way, before long one is certain to succeed.

Furthermore, the body of the Buddha, the jeweled flower seat, the jeweled ground, and so on must be contemplated throughout, from top to bottom. Among the thirteen contemplations, those of this jeweled ground, jeweled flower, and golden image are most essential. If you wish to teach someone, teach this method. When this one method is accomplished, the remaining contemplations come naturally as well.

Seven, from "Having seen this" onward. This concludes the above contemplation of the image-body and gives rise to the subsequent contemplation of the two bodhisattvas.

Eight, from "Next you should create another great lotus flower" down to "seated on a flower seat to the right." Completing the above three-body contemplation gives rise to the subsequent many-body contemplation. If you wish to contemplate these two bodhisattvas, do so in exactly the same way as contemplating the Buddha.

Nine, from "When this contemplation is accomplished" down to "filling that land." This concludes the above many-body contemplation and gives rise to the subsequent contemplation of dharma-teaching. The meaning here is that all practitioners, whether walking, standing, sitting, or lying down, constantly engage with the jeweled trees, jeweled towers, flower ponds, and so forth of that land. Whether bowing, reciting, or contemplating, constantly maintain this understanding.

Ten, from "When this contemplation is accomplished" down to "remembered and never let go." Through concentration one sees the adornments of the Land of Ultimate Bliss and hears all adornments proclaiming the wonderful Dharma. Once one has seen and heard this, uphold it constantly and never lose it—this is called "guarding the concentrated mind."

Eleven, from "so that it accords with the sūtra" down to "see the Land of Ultimate Bliss." This distinguishes the correct from the incorrect signs of contemplation.

Twelve, from "This is the" downward, a summary.

Thirteen, from "One who makes this contemplation" down to "attain the samādhi of mindfulness of the Buddha." Those who firmly keep their thoughts in cultivating the contemplation presently receive its benefit.

This is because sentient beings carry heavy obstructions. The contemplation of the true Buddha is hard to ascend to. So the Great Sage, taking pity, has provisionally directed the mind toward forms and images. Although the above thirteen sections differ, the extensive explanation of image-contemplation is now complete.

The Buddha told Ānanda and Vaidehī: "When this contemplation is accomplished, you should next contemplate the Buddha of Infinite Life—his bodily form and light. Ānanda! Know that the body of the Buddha of Infinite Life is the color of a hundred thousand million koṭis of yama heavens' jambūnada gold. The Buddha's body is six hundred thousand koṭis of nayutas—rivers of sands of yojanas in height. The white hair-mark between his brows curls to the right, like five Mount Sumerus. The Buddha's eyes are like the four great seas, distinctly blue and white. The pores of his body emit light like Mount Sumerus. The halo of that Buddha is like a hundred koṭis of three-thousand-great-thousand worlds. Within this halo are a million koṭis of nayutas—rivers of sands of transformation Buddhas. Each transformation Buddha likewise has countless innumerable transformation bodhisattvas as attendants."

"The Buddha of Infinite Life has eighty-four thousand marks. Within each mark are eighty-four thousand minor excellent features. Within each excellent feature are again eighty-four thousand rays of light. Each ray of light illuminates the worlds of the ten directions, gathering in and never abandoning the beings who mindfully recite the Buddha's name."

"The details of his light, marks, and transformation Buddhas cannot all be told. You need only remember and think of them, causing the mind's eye to see them. Whoever sees these things sees all the Buddhas of the ten directions. Because of seeing all the Buddhas, this is called the samādhi of mindfulness of the Buddha."

"One who makes this contemplation is called one who contemplates the bodies of all Buddhas. By contemplating the Buddha's body, one likewise sees the Buddha's mind. The Buddha's mind is great compassion. With unconditional compassion, he gathers in all sentient beings."

"One who makes this contemplation will, upon casting off the body in another life, be born before the Buddhas and attain the patience of non-arising. Therefore the wise should fix the mind and truly contemplate the Buddha of Infinite Life."

"When contemplating the Buddha of Infinite Life, one enters from a single mark or excellent feature. Only contemplate the white hair-mark between the brows, making it exceedingly clear. Whoever sees this white-hair mark—the eighty-four thousand marks and excellent features will naturally appear. Whoever sees the Buddha of Infinite Life sees all the innumerable Buddhas of the ten directions. Having seen all the innumerable Buddhas, the Buddhas appear before one and bestow prediction."

"This is called contemplating all the marks of the form-body—the Ninth Contemplation."

"One who makes this contemplation is called a correct contemplator. If one contemplates otherwise, it is called incorrect contemplation."

Nine, regarding the contemplation of the true body. It likewise begins with citation, then explanation, then summary. There are twelve points:

One, from "The Buddha told Ānanda" down to "bodily form and light." The announcement confirms and completes the foregoing contemplation of images and gives rise to the subsequent contemplation of the true body.

Two, from "Ānanda should know" down to "gold color." The bodily form of the true Buddha surpasses the gold color of the heavens.

Three, from "The Buddha's body is six hundred thousand" down to "yojanas." The size of the body.

Four, from "between the brows" down to "bodhisattvas as attendants." The general contemplation of bodily marks. It has six points:

1. The size of the hair-mark.

2. The size of the eyes.

3. The size of the light from the pores.

4. The size of the halo.

5. The number of transformation Buddhas.

6. The number of attendants.

Five, from "The Buddha of Infinite Life" down to "gathering in and never abandoning." Contemplating the body's distinct marks brings benefit to those with affinity through the light. It has five points:

1. The number of marks.

2. The number of excellent features.

3. The number of rays of light.

4. How far the light shines.

5. Wherever the light reaches, all receive its gathering benefit.

Question: If one fully cultivates the many practices and can dedicate the merit, one may attain rebirth. So why does the Buddha's universal light shine everywhere but gather in only those who mindfully recite the Buddha's name? What is the meaning of this?

Answer: There are three meanings here:

1. The meaning of direct affinity (親緣). When sentient beings undertake practice, their mouths constantly invoke the Buddha, and the Buddha hears them. Their bodies constantly bow to the Buddha, and the Buddha sees them. Their minds constantly think of the Buddha, and the Buddha knows them. When sentient beings remember and think of the Buddha, the Buddha also remembers and thinks of sentient beings. The three karmic activities of the two do not abandon each other. So this is called "direct affinity."

2. The meaning of proximate affinity (近緣). When sentient beings wish to see the Buddha, the Buddha responds to their thoughts and appears presently before them. So this is called "proximate affinity."

3. The meaning of augmenting affinity (增上緣). When sentient beings invoke and remember, they are freed from the sins of many kalpas. At the moment of approaching death, the Buddha and the holy assembly come in person to welcome them. No evil karmic bonds can obstruct them. So this is called "augmenting affinity."

All other practices, though called good, when compared to mindfulness of the Buddha are entirely incomparable. So throughout the sūtras the functions of mindfulness of the Buddha are widely praised. As in the forty-eight vows of the Infinite Life Sūtra, it's only made clear that exclusive mindfulness of Amitābha's name attains rebirth. Again, as in the Amitābha Sūtra, mindful recitation of Amitābha's name for one day or seven days attains rebirth. Again, the countless Buddhas of the ten directions certify and confirm it is not false. Moreover, in the passages on concentration and the miscellaneous in this sūtra, only exclusive mindfulness of the name is marked as attaining rebirth. Such examples are not singular. The extensive explanation of the samādhi of mindfulness of the Buddha is now complete.

Six, from "The light, marks, and excellent features" downward. This concludes with the few to manifest the many. One who would contemplate them all finds it difficult to be exhaustive.

Seven, from "You need only remember and think" downward. The adornments are subtle and wonderful, transcending the ordinary realm. Although not yet certified before one's eyes, one need only remember and think, causing the mind's eye to see.

Eight, from "Whoever sees these things" down to "gathers in all sentient beings." The merit is presented, and the benefit of contemplation is not lost. It has five points:

1. Through contemplation one sees the Buddhas of the ten directions.

2. Because of seeing the Buddhas, the samādhi of mindfulness of the Buddha is concluded and accomplished.

3. Contemplating a single Buddha is contemplating the bodies of all Buddhas.

4. Because of seeing the Buddha's body, one sees the Buddha's mind.

5. The Buddha's mind has compassion as its substance. With this equal great compassion, it universally gathers in all.

Nine, from "One who makes this contemplation" down to "attain the patient of non-arising." Casting off the body in another life brings the benefit of being born in that land.

Ten, from "Therefore the wise" down to "bestow prediction presently." This further confirms and concludes by encouraging the cultivation of contemplation and its benefits. It has five points:

1. It selects out those who can cultivate the contemplation.

2. One should single-mindedly and truly contemplate the Buddha of Infinite Life.

3. With so many marks and excellent features, one cannot contemplate them all at once. Contemplate only the single feature of the white hair-mark; whoever sees the white hair-mark, all the multitude of marks naturally appear.

4. Once one sees Amitābha, one sees the Buddhas of the ten directions.

5. Once one sees the Buddhas, one receives their bestowal of prediction within concentration.

Eleven, from "This is the contemplation of all" downward, a summary.

Twelve, from "One who makes this contemplation" downward. This distinguishes the correct from the incorrect signs of contemplation.

This is because the true form is vast in measure; the hair-mark is like five mountains. Its resonant sound follows conditions, and its light moistens those with consciousness. The wish is that all sentient beings take refuge and direct their thoughts without omission, riding on the Buddha's original vows, all arriving at that land.

Although the above twelve sections differ, the extensive explanation of the contemplation of the true body is now complete.

Ten, regarding the contemplation of Avalokiteśvara. It likewise begins with citation, then explanation, then summary. There are fifteen points:

One, from "The Buddha told Ānanda" down to "bodhisattva." This concludes the foregoing true-body contemplation and gives rise to the subsequent bodhisattva contemplation.

Two, from "This bodhisattva's body is" down to "all appear within." This sets forth the general bodily marks. It has six points:

1. The size of the body.

2. The body color differs from the Buddha's.

3. The uṣṇīṣa differs from the Buddha's uṣṇīṣa.

4. The size of the halo.

5. The number of transformation Buddhas and attendants.

6. The body's light universally appears to sentient beings of the five destinies.

Three, from "On the crown is a vaiḍūrya" down to "twenty-five yojanas." Within the heavenly crown the transformation Buddhas are exceptionally distinct.

Four, from "Avalokiteśvara" downward. The facial color differs from the body color.

Five, from "between the brows" down to "lotus color." The hair-mark's light transforms and fills the ten directions. Transformation attendants are more numerous still, compared to the color of a red lotus. It has five points:

1. The hair-mark assumes the seven-jewel colors.

2. The number of hair-light rays.

3. How many transformation Buddhas the light contains.

4. The number of attendants.

5. Transformation attendants manifest everywhere throughout the ten directions.

Six, from "has eight billion rays of light" down to "adornments." The body's ornaments and jeweled necklaces are not made of ordinary jewels.

Seven, from "The palms form five hundred billion" down to "welcomes sentient beings." The hands have the function of compassion. It has six points:

1. The palms take on mixed lotus colors.

2. Each fingertip has eighty thousand seal-marks.

3. Each seal-mark has over eighty thousand colors.

4. Each color has over eighty thousand rays of light.

5. The substance of the light is soft and so on, illuminating all.

6. With this hand of jeweled light, those with affinity are welcomed.

Eight, from "When lifting the feet" down to "all are filled without exception." The feet possess the marks of virtuous function.

Nine, from "The remaining bodily marks" downward. This refers to what is the same as the Buddha's.

Ten, from "Only the crown" down to "does not equal the World-Honored One." The position of teacher and disciple differs; their fruits and vows are not yet complete, causing the two marks to have deficiencies, indicating their dwelling in a ground that is still insufficient.

Eleven, from "This is the" downward, a summary.

Twelve, from "The Buddha told Ānanda" down to "should make this contemplation." The foregoing text is re-concluded and gives rise to the subsequent benefit.

Thirteen, from "One who makes this contemplation" down to "much less true contemplation." The benefit of encouraging contemplation.

Fourteen, from "If there is one who wishes to contemplate Avalokiteśvara" down to "as though seeing it in the palm of one's hand." The manner of contemplation is displayed again, encouraging beings to incline their minds, causing them to receive both benefits.

Fifteen, from "One who makes this contemplation" downward. This distinguishes the correct from the incorrect signs of contemplation.

This is because Avalokiteśvara's vows are heavy, and his shadow appears throughout the ten directions. The jeweled hand stays its radiance and, according to conditions, guides and welcomes. Although the above fifteen sections differ, the extensive explanation of the contemplation of Avalokiteśvara is now complete.

"Next contemplate the Bodhisattva Mahāsthāmaprāpta. This bodhisattva's bodily size is likewise like Avalokiteśvara's, with a halo of one hundred and twenty-five yojanas on each side, shining two hundred and fifty yojanas. The light of his entire body illuminates the lands of the ten directions, appearing in purple-gold color. Sentient beings with affinity all can see him. If one sees the light of a single pore of this bodhisattva, one sees the countless Buddhas of the ten directions in their pure and wonderful light. So this bodhisattva is called Boundless Light."

"With the light of wisdom, universally illuminating all, he causes beings to depart from the three evil paths and gain supreme power. So this bodhisattva is called Mahāsthāmaprāpta—Great Strength Arrived."

"This bodhisattva's heavenly crown has five hundred jeweled flowers. Each jeweled flower has five hundred jeweled platforms. In each platform, the pure and wonderful lands of the Buddhas of the ten directions, in their breadth and length, all appear. The uṣṇīṣa on his crown is like a padma flower. On the uṣṇīṣa is a jeweled vase, filled with light, universally displaying the Buddha's deeds."

"The remaining bodily marks are like Avalokiteśvara's, with no difference."

"When this bodhisattva walks, the worlds of the ten directions all tremble. Where the ground trembles, five hundred billion jeweled flowers appear. Each jeweled flower is magnificently adorned, lofty and prominent, like the Land of Ultimate Bliss. When this bodhisattva sits, the seven-jeweled lands all tremble at once."

"From the Light-Buddha land below to the Light-King Buddha land above, throughout the interval between them, immeasurable dust-numbers of transformation bodies of the Buddha of Infinite Life, of Avalokiteśvara, and of Mahāsthāmaprāpta all gather together in the Land of Ultimate Bliss, filling the sky, seated on lotus seats, expounding the wonderful Dharma, delivering suffering sentient beings."

"One who makes this contemplation is called one who sees the Bodhisattva Mahāsthāmaprāpta. This is the contemplation of the form-body marks of Mahāsthāmaprāpta. Contemplating this bodhisattva is called the Eleventh Contemplation."

"This erases the sins of birth and death through countless immeasurable kalpas. One who makes this contemplation is not located in a womb but constantly wanders through the pure and wonderful lands of the Buddhas."

"When this contemplation is accomplished, it is called the consummate contemplation of Avalokiteśvara and Mahāsthāmaprāpta."

Eleven, regarding the contemplation of Mahāsthāmaprāpta. It likewise begins with citation, then explanation, then summary. There are thirteen points:

One, from "Next contemplate Mahāsthāmaprāpta" downward. This generally cites the name of the contemplation.

Two, from "This bodhisattva's bodily size" downward. This explains the features of the contemplation. It has five points:

1. The bodily size is like Avalokiteśvara's.

2. The body color is like Avalokiteśvara's.

3. The facial marks are like Avalokiteśvara's.

4. The body's light, marks, and excellent features are like Avalokiteśvara's.

5. The hair-mark stretches its light and transforms like Avalokiteśvara's.

Three, from "The halo on each side is one hundred and twenty-five yojanas" downward. The halo's features differ from Avalokiteśvara's. It has four points:

1. The size of the halo.

2. How far the light shines.

3. The number of transformation Buddhas.

4. The number of attendants of the transformation Buddhas.

Four, from "The light of the entire body" down to "is called Mahāsthāmaprāpta." The body's light, fully prepared, shines to benefit those with affinity, equally reaching other directions, all in purple-gold color. It has eight points:

1. The body's light is generally and specifically distinct.

2. How far the light shines.

3. Wherever the light touches, all takes on purple-gold color.

4. Only those with past affinity with Mahāsthāmaprāpta can see and touch this light.

5. Seeing the light of a single pore enables one to see extensively the pure and wonderful bodily lights of the Buddhas. This is taking the few to manifest the many benefits, desiring that practitioners yearn in hope and enter contemplation to certify it.

6. The name is established based on the light.

7. The substance and function of the light. Its substance is the undefiled, hence it's called the light of wisdom. It can further extinguish the suffering of the three evil paths of the ten directions—this is called supreme power; this is its function.

8. Being called Mahāsthāmaprāpta is the name established based on the virtue.

Five, from "This bodhisattva's heavenly crown" down to "all appear within." The adornments of the heavenly crown differ from Avalokiteśvara's. It has four points:

1. The number of jeweled flowers on the crown.

2. The number of jeweled platforms on each flower.

3. Within each platform the pure lands of the Buddhas of the ten directions are reflected.

4. Other-direction lands appear; neither side has increase or decrease.

Six, from "The uṣṇīṣa on the crown" down to "universally displays the Buddha's deeds." The features of the uṣṇīṣa and jeweled vase.

Seven, from "The remaining bodily marks" downward. This refers to what is the same as Avalokiteśvara's.

Eight, from "When this bodhisattva walks" down to "like the Land of Ultimate Bliss." The walking differs from Avalokiteśvara's features. It has four points:

1. The differing features of walking.

2. How far the trembling reaches.

3. Many flowers appear at the place where the trembling occurs.

4. The flowers that appear are lofty and prominent, with many radiant ornaments, comparable to the adornments of the Land of Ultimate Bliss.

Nine, from "When this bodhisattva sits" down to "delivers suffering sentient beings." The sitting differs from Avalokiteśvara's features. It has seven points:

1. The features of sitting.

2. One's own land trembles first.

3. Next, the distant and near lands of other directions tremble.

4. The number of Buddha lands above and below that tremble.

5. Transformation bodies of Amitābha, Avalokiteśvara, and so forth gather together like clouds.

6. They fill the sky and all sit on jeweled flowers.

7. Transformation bodies expound the Dharma, each according to what is fitting.

Question: The Amitābha Sūtra says: the beings of that land have no suffering, only joy; therefore it is called the Land of Ultimate Bliss. Why does this sūtra, when speaking of transformation bodies expounding the Dharma, say they deliver suffering? What is the meaning?

Answer: When speaking of suffering and joy, there are two kinds. The first is the suffering and joy within the Three Realms. The second is the suffering and joy within the Pure Land. The suffering and joy of the Three Realms are...

Suffering refers to the three evil paths and the eightfold suffering, and the like. Pleasure means the indulgent bondage of the five desires enjoyed freely among humans and devas. Though called pleasure, it is in truth great suffering—ultimately, not a single moment of genuine joy can be found. When speaking of suffering and pleasure in the Pure Land, suffering means that the stages before the ground look upon the stages upon the ground as suffering, and the stages upon the ground look upon the stages before as pleasure. The realization of lesser wisdom sees the realization of greater wisdom as suffering; the realization of greater wisdom sees the realization of lesser wisdom as pleasure. This single example is enough to make the principle clear. When we say that sentient beings are delivered beyond suffering, it means only that those in lower ranks are lifted to higher ones, and that lower realization is transformed into higher realization. What accords with one's original aspiration is therefore called pleasure, and so it is said to "cross beyond suffering." Were it otherwise, then in the Pure Land all the sages are grounded in the uncontaminated and function through great compassion, forever abiding apart from the birth-and-death of segmented existence. By what reasoning, then, would suffering be named?

Ten: From "those who contemplate in this manner" through the close of the eleventh contemplation, the aim is to distinguish right contemplation from erroneous and to define the boundaries. Eleven: From "those who contemplate this bodhisattva" onward, the aim is to clarify the merit of cultivating contemplation in removing offenses for many kalpas. Twelve: From "those who contemplate in this manner" through "pure and wondrous land," the aim is to sum up the foregoing text and again reveal the later benefit. Thirteen: From "when this contemplation is accomplished" onward, the aim is to gather together the two bodies and to discern the marks of accomplished contemplation. This refers to Mahāsthāmaprāpta, whose majesty is lofty, whose seat rocks other lands, who can summon his emanation-bodies to gather like clouds, expound the Dharma, and benefit beings. Forever severed from womb-birth, he constantly roams through the Dharma-realm. Though the thirteen phrases above differ, they exhaust the broad explanation of the contemplation of Mahāsthāmaprāpta.

"When one sees such things, one should conceive that one's own self is born in the Western Land of Ultimate Bliss, sitting cross-legged upon a lotus. One should conceive of the lotus as closed, and then conceive of it as opening. When the lotus opens, five hundred-colored rays of light come to illuminate the body. One conceives of the eyes as opening and beholds the Buddhas and bodhisattvas filling the empty sky. The water, birds, trees, and forests, together with the sounds uttered by all the Buddhas, all proclaim the wondrous Dharma in accordance with the twelve divisions of the scriptures. When emerging from concentration, one retains this without forgetfulness. Having seen these things, it is called seeing Amitāyus and the Land of Ultimate Bliss. This is the contemplation of universal vision, the twelfth contemplation. Amitāyus Buddha, with countless transformation-bodies, together with Avalokiteśvara and Mahāsthāmaprāpta, constantly come to this place where the practitioner abides."

Twelve: Within the universal contemplation, there is first citation, then exposition, and finally summary. Thus it has six sections. First: From "when one sees such things" onward, the purpose is to cite the foregoing and give rise to what follows. Second: From "one should conceive one's own mind" through "all proclaim the wondrous Dharma," the purpose is to concentrate the mind and enter contemplation, constantly forming the conception of self-rebirth. This contains nine points: (1) the conception of self-birth; (2) the conception of facing westward; (3) the conception of sitting upon the lotus; (4) the conception of the lotus closing; (5) the conception of the lotus opening; (6) the conception of jeweled light coming to illuminate the body; (7) the conception of the eyes opening upon receiving the illumination; (8) the conception of beholding Buddhas and bodhisattvas once the eyes have opened; (9) the conception of hearing the Dharma. Third: From "in accordance with the twelve divisions of the scriptures" through "without forgetfulness," the purpose is that concentration and dispersion leave nothing omitted, and that the mind is constantly guarded. Within, the mind of contemplation is bright and pure; without, the three evil obstructions do not arise. Being inwardly in accord with the joy of the Dharma, outwardly there is no obstruction of the three evils. Fourth: From "having seen these things" onward, the benefit of accomplished contemplation is clarified. Fifth: From "this is" onward, the summary. Sixth: From "Amitāyus" through "where the practitioner abides," the purpose is to cite once more those capable of contemplation and thereby receive the benefit of the care and remembrance of Amitābha and the other two bodies. This refers to sentient beings fixing their thoughts and yearning to see the Western Land's proper and dependent adornments, clearly present as if seen by the eye. Though the six phrases above differ, they exhaust the broad explanation of the universal contemplation.

The Buddha told Ānanda and Vaidehī: "If you wish to be born in the Western Land with a sincere mind, you should first contemplate a one-zhàng-six image standing upon the water of the pond. As was explained before, the body of Amitāyus is boundless in measure and cannot be reached by the mind of ordinary beings. Yet by the power of that Tathāgata's ancient vows, those who hold such images in mind will surely attain accomplishment. Merely imagining a Buddha-image yields boundless merit; how much more so does contemplating the Buddha in his full bodily marks? Amitābha's supernatural powers are unimpeded; within the lands of the ten quarters he appears at will, either manifesting a great body filling the empty sky, or manifesting a small body of one zhàng six or eight feet. The forms manifested are all of true golden color. The halo, the transformation-Buddhas, and the jeweled lotuses are as described above. The bodhisattvas Avalokiteśvara and Mahāsthāmaprāpta, in every place, share the same bodily form as sentient beings. By merely observing the head, one knows it is Avalokiteśvara; by observing the head, one knows it is Mahāsthāmaprāpta. These two bodhisattvas assist Amitābha in universally transforming all beings. This is the contemplation of mixed images, the thirteenth contemplation."

Thirteen: Within the contemplation of mixed images, there is first citation, then exposition, and finally summary. Thus it has eleven sections. First: From "the Buddha told Ānanda" onward, the purpose is to address, summon, conclude, and encourage, leading to what follows. Second: From "first contemplate a one-zhàng-six" onward, the purpose is to use the image to represent the true image and water to represent the ground. This is the Tathāgata's teaching for sentient beings to shift their minds through easy circumstances and enter contemplation: upon the lotus in the pond-water, or within the jeweled palace and jeweled pavilions, or beneath the jeweled forest and jeweled trees, or within the jeweled terraces and jeweled halls, or within the empty-sky jeweled clouds and lotus canopies. In each of these places, one should hold the form in mind and conceive of them all as transformation-Buddhas, so that the capacity and the circumstance may accord and accomplishment be easily attained. Third: From "as was explained before" through "beyond the reach of the mind," the purpose is that the object is vast while the mind is small, and sudden accomplishment is difficult, causing the holy intention to grieve and thus encourage contemplation of the small. Fourth: From "yet by the power of that Tathāgata's vows" through "will surely attain accomplishment," the purpose is that the ordinary mind is narrow while the holy measure is vast, and there is no way to focus thought, lest accomplishment be difficult. This is not that the small is hard to accomplish nor that the great fails to appear; it is simply that Amitābha's vows are weighty, causing all who contemplate to attain accomplishment. Fifth: From "merely imagining a Buddha-image" through "full bodily marks," the purpose is comparison to reveal the superiority. Even imagining yields immeasurable merit; how much more so does contemplating the true Buddha bring far greater benefit. Sixth: From "Amitābha" through "one zhàng six or eight feet," the purpose is that although the Buddha-image contemplated and the Buddha-image appearing may differ in size, both are shown to be true. This contains three points: First, the body of Amitābha is unimpeded in its spiritual powers, freely pervading everywhere. "As wished" has two meanings: first, according to the minds of sentient beings, responding as each is thought of; second, according to Amitābha's own mind, the five eyes perfectly illuminate and the six spiritual powers are unimpeded. Beholding those capable of being crossed over, in a single thought, without before or after, body and mind alike proceed, the three wheels bring awakening, and each receives a different benefit. Second, either manifesting a great body or a small body. Third, although the body-measure differs, all are of true golden color. This establishes what is right and what is erroneous. Seventh: From "the forms manifested" onward, the purpose is that though the body differs in size, the light-marks are no different from the true. Eighth: From "the bodhisattva Avalokiteśvara" onward, the purpose is to refer to the same as in the previous contemplation. When the Buddha is great, the attendants are great; when the Buddha is small, the attendants are small. Ninth: From "sentient beings need only observe the head" onward, the purpose is to encourage contemplation of the two distinctions. What are the two distinctions? Upon Avalokiteśvara's head stands a transformation-Buddha; upon Mahāsthāmaprāpta's head there is a jeweled vase. Tenth: From "these two bodhisattvas" onward, the purpose is that Amitābha, Avalokiteśvara, and Mahāsthāmaprāpta, by the weight of their ancient vows, have vowed together to abandon evil and alike reach bodhi. Cause and effect following each other, they wander through the lands transforming and benefiting. Eleventh: From "this is" onward, the summary. Though the eleven phrases above differ, they exhaust the broad explanation of the contemplation of mixed images.

From the sun contemplation above down to the contemplation of mixed images, these together clarify the Buddha's response to Vaidehī's fourth request, namely the two phrases "teach me to contemplate" and "rightly receive," which are generally praised as follows:

First, the sun contemplation is taught to dispel darkness. Contemplate water becoming ice to purify the inner mind. Beneath the ground, golden banners shine forth in mutual reflection; Above the ground, adornments in hundreds of millions of layers. Jeweled clouds and jeweled canopies revolve in the sky; Human and divine music seek each other out in turn. Jeweled trees drape pendants amid mingled fruits; The pond's virtuous waters pour into lotus centers. Jeweled towers and jeweled pavilions connect one to another; Light meets light in equal illumination, without shade. Three lotuses uniquely turn, surpassing all other seats; Four banners uphold silken nets of hanging pearls. The deluded consciousness, bewildered, has not yet awakened— Abide in mind, contemplate the image, sit calmly there. A single thought opens the mind to behold the true Buddha; Body-light and mark-light turn and grow ever more abundant. Avalokiteśvara, rescuer from suffering, conditions the Dharma-realm, At every moment transforming, entering Sahā. Mahāsthāmaprāpta's majestic light can shake the world, Following conditions to illuminate and gather, joining Amitābha. Return, return! In Ultimate Bliss, the body finds peace—this is the essence. Right-mind, westward-bound, the lotus contains the conception; Beholding the Buddha's adornments and hearing the sound of Dharma. Yet there are sentient beings whose minds still bear doubts, Fearing the true, lofty realm may be too hard to accomplish. Thus the Tathāgata opens the gradual contemplation: The lotus pond, one-zhàng-six, and so forth, of golden form. Transformation-bodies, wondrous forms, whether great or small, Responding to beings in due season, crossing over those with conditions. Universally urging companions of the same aspiration, Single-heartedly reciting the Buddha's name, inclining toward the West.

Furthermore, within the foregoing request, from the sun contemplation down to the seat contemplation, these together clarify the dependent adornment; from the image contemplation down to the mixed-images contemplation, these together clarify the proper adornment. Though the two adornments above, dependent and proper, differ, this exhausts the broad exposition of the meaning of the one gate of definite goodness.

Commentary on the Correct-Teaching Portion of the Contemplation Sutra: The Meaning of Definite Goodness, Scroll Three

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观经正宗分散善义卷第四

Commentary on the Correct-Teaching Portion of the Contemplation Sutra: The Meaning of Scattered Goodness, Scroll Four

△ From here on, the meaning of the second gate—the scattered goodness of the three grades—is unfolded. It covers two points. First, the threefold merit (三福) is clarified as the direct cause. Second, the nine grades (九品) are clarified as the direct practice.

Regarding the threefold merit: The first merit is called the worldly roots of goodness. These are people who have never heard the Buddha-dharma. They simply practice on their own the duties of filial piety, humaneness, propriety, wisdom, and faith. Hence it is called "worldly good." The second merit is called the goodness of precepts. Within these precepts are those for humans and devas, for śrāvakas, and for bodhisattvas. Among those who receive them, some receive them fully, some only in part; some uphold them fully, some only in part. So long as one can dedicate the merit, all can attain rebirth. The third merit is called the goodness of practice. This is the ordinary being who has given rise to the Mahāyāna mind, who is able to practice on their own while also urging those with whom they share affinities. They abandon evil, keep a wholesome mind, and dedicate their practice toward rebirth in the Pure Land.

Furthermore, within these three merits, one person may practice only the worldly merit and dedicate it—he too can be reborn. Another may practice only the precept-merit and dedicate it—he too can be reborn. Another may practice only the practice-merit and dedicate it—he too can be reborn. Another may practice the upper two merits and dedicate them—he too can be reborn. Another may practice the lower two merits and dedicate them—he too can be reborn. Another may practice all three merits and dedicate them—he too can be reborn. Or there may be persons who practice none of the three merits. These are the people of the ten evils, of heterodox views, and of the icchantika—the incorrigible.

As for the nine grades, their distinctions will be made clear when the text is reached. Here, let this brief outline of the differing meanings of the three merits suffice.

△ Fourteenth section: Before taking up the passage on the practice of good among the upper grades, a general outline is given, comprising eleven gates: (1) a general clarification of the announcement and address; (2) a determination of the grade; (3) a general indication of those with the affinity; (4) a determination of the three minds as the direct cause; (5) a clarification of who is fit and who is unfit to receive the teaching; (6) a clarification of the differences in how the teaching is received; (7) a clarification of the differences in how long or short the period of practice may be; (8) a clarification of dedicating one's practice and vowing rebirth in Amitābha's land; (9) a clarification of how, at the moment of death, the sacred ones come to welcome one, and how swiftly or slowly one departs; (10) a clarification of how, upon arriving there, the lotus opens more or less quickly; (11) a clarification of the differences in the benefits received after the lotus has opened.

Now, these eleven gates correspond to the text of the nine grades. Within each of the nine grades, all eleven are present. Thus there are ninety-nine sets of meanings (the text says "one hundred"). Furthermore, these eleven gates may be outlined together before the upper-grade passage, or they may each be outlined separately before the middle- and lower-grade passages. Also, when checked against the text, some are present and some are not. Although some are hidden and some are manifest, according to the principle they should all be there. For this reason they must be brought out and made explicit, so that practitioners who follow along may easily understand and clearly recognize them.

Although the eleven gates differ, this concludes the broad outline of the meaning of the three grades of the upper tier.

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The Buddha told Ānanda and Vaidehī: "Among the upper grade of rebirth, if there are sentient beings who vow to be reborn in that land, and who give rise to the three minds, they shall forthwith be reborn. What are the three? First, the sincere mind; second, the profound mind; third, the mind of dedication and vowing. Whoever possesses the three minds shall certainly be born in that land."

"Furthermore, there are three kinds of sentient beings who shall attain rebirth. What are the three? First, those who are compassionate and refrain from killing, who fully observe the various precepts; second, those who read and recite the Mahāyāna and Vaipulya sūtras; third, those who practice the six recollections. They dedicate the merit, make the vow, and wish to be reborn in that land. Possessing these merits, in a single day or up to seven days, they shall attain rebirth."

"When this person is born in that land, because of his diligent and courageous practice, Amitābha Tathāgata, together with Avalokiteśvara, Mahāsthāmaprāpta, countless transformation-buddhas, hundreds of thousands of bhikṣus, the great assembly of śrāvakas, innumerable devas, and the seven-jeweled palaces—Avalokiteśvara Bodhisattva, bearing the vajra platform, together with Mahāsthāmaprāpta Bodhisattva—come before the practitioner. Amitābha Buddha emits a great light that shines upon the practitioner's body and, together with the bodhisattvas, extends his hand to welcome him. Avalokiteśvara and Mahāsthāmaprāpta, with countless bodhisattvas, praise the practitioner and encourage his heart."

"Seeing this, the practitioner rejoices and leaps for joy. He sees his own body riding upon the vajra platform, following behind the Buddha, and in the span of a finger-snap, he is reborn in that land."

"Having been born in that land, he sees the Buddha's form-body with all its marks complete; he sees the bodhisattvas with all their marks complete. In forests of radiant light and jewels, the wondrous Dharma is expounded. Hearing it, he immediately awakens to the patience of the non-arising Dharma. In but a moment, he visits all the buddhas throughout the ten directions, and before each buddha he receives in turn his prediction of future Buddhahood. He then returns to his native land, having obtained innumerable hundreds of thousands of dhāraṇī gates."

"This is called the uppermost of the upper grade of rebirth."

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Next, in examining the level of the uppermost of the upper grade, we first cite, then distinguish, then conclude—there are twelve points in all.

(1) From "The Buddha told Ānanda" onward, two meanings are jointly indicated: first, the announcement and address; second, the determination of the grade. This refers to the superior good ordinary being who cultivates and studies the Mahāyāna.

(2) From "If there are sentient beings" through "they shall forthwith be reborn," the citation of those who have the capacity for rebirth is properly set forth. This contains four sub-points: first, the person capable of faith; second, the seeking and vowing of rebirth; third, the number of minds brought forth; fourth, the benefit of attaining rebirth.

(3) From "What are the three" through "shall certainly be born in that land," the determination of the three minds as the direct cause is properly set forth. This contains two sub-points: first, it shows how the World-Honored One, in accord with beings' capacities, manifests the benefit—his intention being too profound to know without the Buddha himself asking and himself answering; second, the Tathāgata answers as to the number of these three minds. The sūtra says:

First, the sincere mind. "Sincere" (至) means true; "real" (诚) means actual. The intention is to show that whatever understanding and practice a sentient being cultivates through deeds of body, speech, and mind must be performed within a true and actual mind. One must not outwardly display the appearance of virtue and diligence while inwardly harboring falsehood—greedy, angry, devious, deceptive, full of cunning schemes, with an evil nature hard to subdue, like serpents and scorpions. Though one may undertake the threefold deeds, they are called "goodness mixed with poison" and are also called "false practice." They cannot be called true and actual karma.

If one steadies the mind in this way, even should one exhaust body and mind in bitter effort, running and laboring urgently through the twelve hours of day and night as though one's head were on fire—such is still called goodness mixed with poison. To wish to dedicate this poison-laden practice toward rebirth in that Buddha's Pure Land is certainly not possible.

Why? Precisely because Amitābha Buddha, when he was cultivating the bodhisattva path in his causal ground—in every single thought and every single moment—the threefold deeds he cultivated were all performed within a true mind. Whatever he undertook, whatever he aspired to—these too were all true and actual.

Furthermore, "true and actual" has two kinds: first, true and actual for one's own benefit; second, true and actual for the benefit of others.

As for true and actual for one's own benefit, there are again two kinds:

First, in a true mind, one cuts off and abandons the various evils of self and others, as well as the impure lands. Whether walking, standing, sitting, or lying, one thinks: "All bodhisattvas cut off and abandon the various evils—I do likewise."

Second, in a true mind, one diligently cultivates the goodness of ordinary beings and sages, of self and others. In a true mind, through the karma of speech, one praises Amitābha Buddha and his reward-body and reward-land—the two adornments. In a true mind, through the karma of speech, one also despises and recoils from the suffering and evils of the three realms and six paths, the bodies and lands of self and others—the two adornments. One also praises every good deed performed by sentient beings through their three karmas. If a deed is not good, one respectfully keeps one's distance and does not rejoice in it.

In a true mind, through the karma of body, one joins palms in reverence and, with the four kinds of offerings, makes offerings to Amitābha Buddha and his reward-body and reward-land—the two adornments. In a true mind, through the karma of body, one holds in light esteem and turns away from this round of birth and death, the three realms, the bodies and lands of self and others—the two adornments.

In a true mind, through the karma of mind, one thinks of, contemplates, observes, and recollects Amitābha Buddha and his reward-body and reward-land—the two adornments—as if present before one's eyes. In a true mind, through the karma of mind, one regards with contempt and turns away from this round of birth and death, the three realms, the bodies and lands of self and others—the two adornments.

Unwholesome threefold karma must be abandoned in a true mind. If one gives rise to wholesome threefold karma, it must be performed in a true mind. Without distinction of inner or outer, light or dark, in every circumstance one must be true and actual. Hence it is called the sincere mind.

Second, the profound mind. The profound mind is the mind of profound faith. It too has two kinds:

First, one firmly and deeply believes that one is oneself, at present, an evil ordinary being caught in the round of birth and death; that since infinite kalpas past one has constantly been drowning and constantly drifting, with no condition for escape.

Second, one firmly and deeply believes that Amitābha Buddha's Forty-Eight Vows encompass and receive sentient beings, without doubt or worry, and that by the power of those vows one is certain to attain rebirth.

One also firmly and deeply believes that Śākyamuni Buddha, in teaching this Contemplation Sūtra, presented the threefold merit and the nine grades—the two kinds of good, settled and scattered—and bore witness to and praised that Buddha's reward-body and reward-land—the two adornments—causing people to delight in and long for them.

One also firmly and deeply believes that in the Amitābha Sūtra, the innumerable buddhas of the ten directions, as many as the sands of the Ganges, bear witness and urge all ordinary beings onward, affirming their certain attainment of rebirth.

Furthermore, regarding profound faith: I sincerely hope that all practitioners will single-mindedly trust only the Buddha's words, without regard for body or life, firmly following them in practice. What the Buddha tells one to abandon, one abandons; what the Buddha tells one to do, one does; where the Buddha tells one to go, one goes. This is called following the Buddha's teaching, following the Buddha's intent, following the Buddha's vow. This is called a true disciple of the Buddha.

Furthermore, all practitioners who follow this sūtra and cultivate profound faith will certainly not mislead sentient beings. Why? Because the Buddha is one whose great compassion is fulfilled, and because he speaks the truth. Apart from the Buddha, the wisdom and practice of others is not yet complete—they are still on the path of learning. Because they have not yet removed the two obstructions of defilement and habitual tendencies, their fruits and vows are not yet perfect. These beings, ordinary and sage alike, even if they try to measure the Buddha's intent, cannot decisively understand it. Although there may be discussion and deliberation, one must request the Buddha's confirmation as the standard.

If one's words accord with the Buddha's intent, the Buddha seals them, saying, "So it is, so it is." If they do not accord with the Buddha's intent, he says, "What you say is not so." What is not sealed is the same as indeterminate, unbeneficial speech. What the Buddha seals is in accordance with the Buddha's correct teaching. Whatever the Buddha says is the correct teaching, the correct meaning, the correct practice, the correct understanding, the correct karma, the correct wisdom. Whether more or less, no bodhisattva, human, or deva can decide its rightness or wrongness. What the Buddha says is the complete teaching; what bodhisattvas and others say is entirely incomplete teaching. Know this well.

Therefore, at present, I earnestly urge all who have the affinity for rebirth to do only this: deeply trust the Buddha's words, focus on practicing them, and not dare rely on teachings from bodhisattvas and others that do not correspond, letting them become doubts and obstacles. Clinging to delusion and bewildering oneself, one would forfeit the great benefit of rebirth.

Furthermore, the profound mind of deep faith is this: one firmly establishes one's own mind, follows the teaching in practice, forever removes doubt and error, and is not caused to retreat or shaken by any heterodox understanding, heterodox practice, heterodox learning, heterodox view, or heterodox attachment.

Question: The wisdom of ordinary beings is shallow, and their obstructions of delusion lie deep. If they meet people of differing understanding and practice who often cite sūtras and śāstras to obstruct and challenge them—affirming that ordinary beings laden with karmic obstacles cannot attain rebirth—how should one counter such challenges, fulfill one's faith, and resolutely press forward without giving rise to timidity or retreat?

Answer: If someone cites many sūtras and śāstras to argue that one cannot be reborn, the practitioner should reply: "Friend, although you bring forth sūtras and śāstras to prove that rebirth is impossible, as I see it, I firmly refuse your refutation. Why? It is not that I do not trust those sūtras and śāstras—I revere and trust them all completely. However, when the Buddha taught those sūtras, the place was different, the time was different, the audience was different, and the benefit was different. Moreover, when he taught those sūtras, it was not the same as when he taught the Contemplation Sūtra and the Amitābha Sūtra. The Buddha's teaching matches the audience, and the times too were different. Those spoke in general terms of the understanding and practice of humans, devas, and bodhisattvas. Now, the Contemplation Sūtra, with its two kinds of good—settled and scattered—speaks solely for Vaidehī and for all ordinary beings after the Buddha's passing, those caught in the five turbidities and the five sufferings. It bears witness that they can attain rebirth.

For this reason, I now, with single mind, rely upon this Buddha-teaching and firmly practice it. Even if you, hundreds, thousands, myriads, and millions, lead me and say I cannot be reborn, it will only increase and fulfill my faith in rebirth."

The practitioner should then add: "Friend, listen well. I shall now explain to you the sign of resolute faith. Even if bodhisattvas below the ground-stage, pratyekabuddhas, arhats, and others—whether one or many, even filling all the ten directions—should cite sūtras and śāstras and declare that one cannot be reborn, I shall not give rise to even a single thought of doubt. It will only increase and fulfill my pure faith. Why? Because the Buddha's words decisively establish the complete meaning and cannot be destroyed by anything."

"Furthermore, practitioner, listen well. Even if those from the first ground-stage up to the tenth ground—whether one or many, filling all the ten directions—should with different mouths speak the same voice, saying: 'Śākyamuni Buddha points to and praises Amitābha, disparages the three realms and six paths, and encourages sentient beings to single-mindedly contemplate the Buddha and cultivate other merits, affirming that after completing this life they will certainly be born in that land—this is surely false and cannot be relied upon'—even though I hear such statements, I shall not give rise to even a single thought of doubt. It will only increase and fulfill my resolute, supreme faith. Why? Because the Buddha's words are true and decisively definitive; the Buddha truly knows, truly understands, truly sees, truly realizes, and does not speak from a mind of doubt. And this faith cannot be destroyed by any heterodox view or heterodox understanding of bodhisattvas. If they truly are bodhisattvas, they will not go against the Buddha's teaching."

"Furthermore, setting this aside, the practitioner should know: even if transformation-buddhas and reward-buddhas—whether one or many, filling all the ten directions—each shining forth with radiant light and protruding tongues covering the ten directions, each saying: 'Śākyamuni's statements, praising and encouraging all ordinary beings to single-mindedly think on the Buddha and cultivate other merits, vowing to be reborn in that Pure Land—this is false; such a thing certainly does not exist'—even though I hear these buddhas' statements, I shall ultimately not give rise to even a single thought of doubt or retreat, nor any fear that I cannot be born in that Buddha-land. Why? One buddha and all buddhas share the same knowledge, understanding, practice, realization, awakening, and fruition, and their great compassion is the same, without the slightest difference. Therefore, what one buddha ordains, all buddhas ordain together. As when the buddhas of former times ordained the cutting off of killing and the ten evils as crimes, one who never commits nor performs them is following the meaning of the ten good deeds, the ten practices, and the six perfections. If a later buddha were to appear, how could he change the former ten good deeds and ordain the ten evils instead? Applying this reasoning and verifying it, we clearly know that the words and deeds of all buddhas are not mutually contradictory.

Thus, when Śākyamuni points out and urges all ordinary beings, throughout this very life, to single-mindedly contemplate and cultivate, and that after casting off this body they will certainly be born in that land—all the buddhas of the ten directions unanimously agree, encourage together, and bear witness together. Why? Because of their great compassion of the same essence. What one buddha transforms is the transformation of all buddhas; the transformation of all buddhas is the transformation of one buddha.

This is precisely what is stated in the Amitābha Sūtra: Śākyamuni praises the various adornments of the Land of Supreme Bliss. He also urges all ordinary beings to single-mindedly contemplate the name of Amitābha for one day up to seven days, affirming they will certainly attain rebirth.

The next passage of the sūtra says: In each of the ten directions there are buddhas as many as the sands of the Ganges, who together praise Śākyamuni for being able, in this evil time, this evil world, among these evil sentient beings, these evil views, these evil afflictions, this evil age of rampant heterodoxy and lack of faith, to point to and praise Amitābha's name, encouraging sentient beings to recite it, affirming they will certainly attain rebirth. This is the proof.

Furthermore, the buddhas of the ten directions, fearing that sentient beings will not trust what Śākyamuni alone has said, simultaneously with one mind and at one time each extend their tongues to cover the three-thousand-fold world and speak these truthful words: 'You sentient beings should all trust what Śākyamuni has said, praised, and witnessed. All ordinary beings, regardless of the amount of their karmic offenses or merit, regardless of how long or short the time, provided they wholeheartedly, with one mind, devote themselves to the name of Amitābha for up to one hundred years, or at least for one day or seven days, shall certainly attain rebirth—without a doubt.'

Therefore, what one buddha states is jointly witnessed by all buddhas as a true matter. This is called establishing faith through reliance on the person [the Buddha]."

"Next, establishing faith through reliance on the practice: Practice has two kinds—first, the right practice; second, the mixed practice. The right practice is that which is undertaken exclusively in reliance on the sūtras of rebirth. What is this? With single mind, exclusively to read and recite the Contemplation Sūtra, the Amitābha Sūtra, the Infinite Life Sūtra, and the like. With single mind, concentratedly to think of, contemplate, observe, and recollect the two adornments of that land. If offering veneration, then with single mind to venerate that Buddha. If reciting with the mouth, then with single mind to recite that Buddha. If praising and making offerings, then with single mind to praise and offer. These are called the right practice.

Furthermore, within this right practice, there are again two kinds. First, with single mind to exclusively recite the name of Amitābha—walking, standing, sitting, or lying, regardless of how long or short the time, thought after thought unceasing—this is called the practice of right determination, in accordance with that Buddha's vow. If one relies on veneration, recitation, and the like, these are called auxiliary practices. Apart from these two practices—right and auxiliary—all other wholesome deeds are called mixed practices. If one cultivates the foregoing right and auxiliary practices, the mind constantly remains close to the Buddha, recollecting without interruption—this is called uninterrupted. If one cultivates mixed practices afterward, the mind is frequently interrupted. Although one may dedicate the merit and attain rebirth, these are altogether called practices that are lax and mixed. Hence it is called the profound mind."

Third, the mind of dedication and vowing. The mind of dedication and vowing refers to this: with whatever worldly and world-transcending roots of goodness cultivated in the past and in this present life through the deeds of body, speech, and mind, together with the joy taken in the worldly and world-transcending roots of goodness cultivated through the deeds of body, speech, and mind by all ordinary beings and sages—one's own and others' cultivation of wholesome roots—all these are, within a mind of true and profound faith, dedicated with the vow to be born in that land. Hence it is called the mind of dedication and vowing.

Furthermore, regarding dedication and the vowing of rebirth: one must, in a firmly resolute true mind, dedicate with the vow, holding the thought of attaining rebirth. This mind, with its profound faith, is firm like vajra. It is not disturbed or destroyed by any heterodox view, heterodox learning, heterodox understanding, or heterodox practitioner. One must be of a single heart, casting oneself straight forward; one must not, upon hearing the words of others, give rise to a wavering mind, timidity, or weakness, looking back and falling off the path, and thus forfeiting the great benefit of rebirth.

Question: If practitioners of heterodox understanding, evil and mixed views, come to confuse and trouble one—raising various doubts, saying that one cannot attain rebirth—or saying: "You sentient beings, since infinite kalpas past and in this present life, through the deeds of body, speech, and mind, upon all ordinary and sage beings, have fully committed the ten evils, the five heinous offenses, the four gravest transgressions, the slandering of the Dharma, the sins of the icchantika, the breaking of precepts, and the destruction of views—these have not yet been eradicated. Yet these sins belong to the evil paths of the three realms. How then, by cultivating merit and reciting the Buddha's name in a single lifetime, can one enter that stainless, non-arising land, and forever attain realization, awakening, and the irreversible stage?"

Answer: The Buddha's teachings and practices are more numerous than the sands of the Ganges. Those who receive them have differing faculties and conditions, and according to their dispositions they are not one. For example, in the world, things that the eye can see and believe in: light can dispel darkness; space can contain; the earth can support and nourish; water can give moisture and growth; fire can create and destroy. Such things are all called dependent-correlative dharmas; they can be seen with one's own eyes, in endless variety. How much more so with the inconceivable power of the Buddha-dharma—how could it lack its manifold benefits? Whichever gate one emerges from, one emerges from a gate of affliction.

Following any one of these gates is to enter one gate of liberating wisdom. So each of us begins practice according to our own conditions, each seeking liberation. Why, then, would you take practices meant for those without the right conditions and use them to confuse and obstruct me? What I cherish is my own condition-matched practice—it isn't what you're seeking. What you cherish is yours; it isn't what I'm seeking. So let each of us cultivate what suits us, and liberation will come quickly. Practitioners should know: if you wish to study the teachings, from ordinary being to sage and on to the fruit of Buddhahood, nothing is obstructed—all can be studied. But if you wish to practice, you must rely on dharmas that suit your conditions, so that a little effort yields great benefit.

Now I address all who aspire to rebirth: let me offer one more simile for practitioners, to safeguard their faith and shield them from the difficulty of heterodox and aberrant views. Picture someone who wants to travel westward a hundred thousand li. Suddenly, halfway there, he comes upon two rivers—one of fire to the south, one of water to the north. Each river is a hundred paces across, bottomlessly deep, stretching boundlessly north and south. Between the water and the fire, exactly in the middle, runs a white path, perhaps four or five inches wide. It stretches from the eastern shore to the western, also a hundred paces long. The water's waves constantly splash across and dampen the path; the flames constantly lick out and scorch it. Water and fire clash without rest.

This person has reached a vast, empty expanse, no people anywhere, but plenty of bandits and fierce beasts. Seeing him alone, they rush in to kill him. Fearing death, he runs straight west and suddenly comes upon this great river. He reflects: "This river has no visible southern or northern shore. In the middle I see a white path—extremely narrow. Though the two shores are close, how can I cross? Today death is certain." Just as he's about to turn back, the bandits and beasts close in. Just as he tries to flee north or south, venomous beasts and insects swarm toward him. Just as he wants to head west along the path, he fears falling into the two rivers. Beyond words for terror, he thinks: "Whether I turn back, stay, or go, I die. There's no escape either way. I'll take this path forward. If there's a path, I can cross."

As he thinks this, a voice from the eastern shore suddenly calls out: "Good man, simply resolve to seek this path and go forward—there will be no deadly peril. If you stay, you'll die." And from the western shore someone calls: "With single-minded right thought, come straight to me. I can protect you; have no fear of falling into water or fire." Hearing these voices of urging and calling, he steadies body and mind, resolves to seek the path and advance directly, free of doubt, timidity, or thoughts of retreat. He may go one part, two parts, when bandits on the eastern shore call: "Good man, come back! This path is treacherous and impassable—you'll surely die. We mean you no harm." Though he hears them, he doesn't look back. Single-mindedly he advances straight on, mindful of the path. In an instant he reaches the western shore, forever free of every peril, meets his good friend, and rejoices without end. That is the simile.

Now the matching: the eastern shore represents this Sahā world's fiery dwelling. The western shore represents the Land of Ultimate Bliss. The bandits and beasts feigning kinship represent the six sense-bases, six consciousnesses, six sense-objects, five aggregates, and four great elements of sentient beings. The empty wasteland without people represents constantly following evil companions and never meeting a true spiritual friend. The two rivers represent sentient beings' greedy love—like water—and angry hatred—like fire. The white path four or five inches wide represents the pure mind aspiring to rebirth that can arise amid greed, hatred, and affliction. Because greed and hatred are strong, they're likened to water and fire; the virtuous mind is faint, likened to the white path. The water waves constantly dampening the path represent how love and affection continually arise and stain the virtuous mind. The flames constantly burning the path represent how the mind of hateful resentment can burn away the dharma-treasure of merit. The person walking the path straight west represents turning all conduct directly toward the West. The voice heard from the eastern shore urging him to seek the path and advance west represents Śākyamuni, who has passed into extinction and whom later people cannot see; yet the teachings remain to be sought—likened to the voice. The bandits calling him back when he has gone one or two parts represents those of separate understanding and practice, of aberrant views, who falsely expound their interpretations, confusing and disrupting one another, creating karma for themselves and falling back. The person calling from the western shore represents Amitābha's compassionate vow. Reaching the western shore in an instant and rejoicing with the good friend represents sentient beings long sunk in birth and death, lost for endless kalpas in cyclic delusion, bound by their own confusion, with no means of liberation. They now rely on Śākyamuni's urging, pointing them west, and on Amitābha's compassionate summons. Trusting and following the will of these two Honored Ones, heedless of the two rivers, thought after thought without omission, they ride the path of that vow-power. After this life ends, they're reborn in that land, meet the Buddha, and their joy knows no bounds.

Furthermore, all practitioners—whether walking, standing, sitting, or reclining—in the three activities of body, speech, and mind, whatever they cultivate, at every hour of day or night, should always hold this understanding and always hold this contemplation. This is called the mind of dedication and vowing. "Dedication," again, means that after being born in that land, one arouses great compassion once more, returning to birth and death to teach and transform sentient beings. This too is called dedication.

When the three minds are complete, no practice fails to succeed. If the vow and practice are accomplished and yet one is not reborn, that's impossible. Moreover, these three minds also fully encompass the meaning of the proper-goodness contemplation. Note this well.

Fifth, from "Furthermore, there are three kinds of sentient beings" onward: clearly selecting those capable of reverently upholding the Dharma and practicing in accord with the teachings.

Sixth, from "What are the three?" through "the six remembrances": clearly explaining the differences in receiving the Dharma. There are three:

1. Clarifying loving-kindness and not killing. Killing has many forms: by speech, by body, and by mind. Killing by speech means ordering or giving permission. Killing by body means moving hand or body to point or direct. Killing by mind means thinking, contriving, calculating, planning. As for killing karma, it makes no distinction among the four kinds of birth—any can incur offense and obstruct rebirth in the Pure Land. But toward every living being, to bring forth a mind of loving-kindness is to bestow on all sentient beings life, peace, and joy. This is the supreme, most wondrous precept. It corresponds to the third clause of the first blessing above: "loving-kindness and not killing." It includes both restraint and engagement in goodness. Not killing oneself is the goodness of restraint; teaching others not to kill is the goodness of engagement. Initially cutting it off in oneself and others is restraint; ultimately eradicating it forever is engagement. Though there are these two—restraint and engagement—together they come under loving-kindness.

2. Clarifying the various precepts. Measured by the capacities of humans, devas, and the Two Vehicles, they are called "minor precepts." Measured by one of great mind and great practice, they are called Bodhisattva precepts. If graded by stage, when corresponding to the three positions of the upper grade, they are called Bodhisattva precepts. Because the human stage is fixed, they naturally transform accordingly. This corresponds to the second blessing's dharma-root of precepts.

3. Clarifying the practice of the six remembrances. That is, remembrance of Buddha, Dharma, Sangha, precepts, renunciation, and heaven. This corresponds to the meaning of the great-vehicle portion of the third blessing.

"Remembrance of Buddha" means single-mindedly recollecting Amitābha Buddha's meritorious qualities of karma-by-speech, karma-by-body, and karma-by-mind. All Buddhas are likewise. Also, single-mindedly recollecting the dharmas realized by all Buddhas and their retinues of Bodhisattva Sangha. Also, recollecting the precepts of all Buddhas. And recollecting past Buddhas and present Bodhisattvas, who found the difficult doable and did it, who found the difficult renounceable and renounced it—internally, externally, both within and without. These Bodhisattvas, set only on recollecting the Dharma, spare neither body nor wealth. Practitioners, having recollected and understood this, must constantly cultivate the resolve to emulate former sages and later saints in renouncing body and life.

"Remembrance of heaven" refers to Bodhisattvas in the final-life tenth-ground stage. Such difficult practices have been completed; three countless kalpas have been transcended; the myriad virtues of practice perfected; the coronation stage certified. Practitioners, having recollected and understood this, should reflect: "Since beginningless time, I made vows alongside them to cut off evil and walk the Bodhisattva path. They utterly spared neither body nor life, advancing through practice and stages. Causes complete, fruits ripened, they certified sagehood—more numerous than particles of the great earth. Yet we ordinary beings, even to this day, drift idly on, our afflictions and evil obstacles ever growing, our merit and wisdom faint and small—like a heavy darkness facing a bright mirror. Suddenly reflecting on this, how could one fail to be struck with awe and sorrowful lament!"

Seventh, from "dedication and vowing" onward: clearly explaining that each one dedicates previously cultivated karma toward the sought destination.

Eighth, from "possessing these merits" onward: clearly explaining the duration of practice, long or short—from a full lifetime at most to a single day, a single moment, or even a single thought at least. Or from one thought, ten thoughts, up to a moment, a day, a lifetime. The general meaning: once the resolve is made, one vows to complete it within this life, never retreating, taking only the Pure Land as the goal. "Possessing these merits" may mean one person possesses the upper two, or the lower two, or all three, or someone possesses none of the three. The latter are called humans wearing human skin while being animals—not truly human. Yet whether one possesses all three or not, through dedication all may attain rebirth. Note this well.

Ninth, from "at the time of rebirth in that land" through "reborn in that land": clearly explaining how, at the moment of death, the sages come to welcome—the differences in speed of departure. There are eleven points: (1) clearly designating the land of destination; (2) again manifesting one's practice to point out resolute diligence, comparing the strength or weakness of merit; (3) Amitābha, the transformed lord, personally comes; (4) from Avalokiteśvara onward, countless multitudes are shown coming from Amitābha to welcome the practitioner; (5) the jewel palace follows the retinue; (6) again manifesting Avalokiteśvara and Mahāsthāmaprāpta together presenting the golden pedestal before the practitioner; (7) Amitābha emits light to illuminate the practitioner's body; (8) as the Buddha extends his light, he and the transformed Buddhas simultaneously extend hands; (9) having received the hand, Avalokiteśvara and others with one voice praise and encourage the practitioner's mind; (10) the practitioner sees himself riding the pedestal, following the Buddha; (11) clearly showing the speed of departure.

Tenth, from "being born in that land" onward: clearly explaining that upon arrival at the golden pedestal, there is no obstacle of closed flowers.

Eleventh, from "seeing the Buddha's physical body" through "the dhāraṇī gate": clearly explaining the differing benefits after arrival at the golden pedestal. There are three: first, upon first hearing the wondrous Dharma, one awakens to unconditioned; second, in an instant, passing through the stages, sequentially receiving prediction; third, in both this land and others, further certifying the two benefits of retention and hearing.

Twelfth, from "this is called" onward: summary conclusion. Though there are twelve different clauses above, the extensive explanation of the upper-grade superior birth is complete.

---

"The upper-grade middle birth: one need not uphold and recite the Vaipulya scriptures, but one well understands their meaning and import. In the first principle, the mind is not startled or shaken. One deeply believes in cause and effect and does not slander the Great Vehicle. With these merits one dedicates, vowing to seek rebirth in the Land of Ultimate Bliss."

"The practitioner of this path, when life is about to end, Amitābha Buddha, together with Avalokiteśvara, Mahāsthāmaprāpta, and an immeasurable multitude surrounding as retinue, holding a purple-gold pedestal, comes before the practitioner and praises, saying: 'Dharma son! You have practiced the Great Vehicle and understood the first principle; therefore I now come to welcome you!' Together with a thousand transformed Buddhas, simultaneously extending hands."

"The practitioner sees himself seated upon the purple-gold pedestal, joins palms and interlaces fingers, praises the Buddhas, and in the space of a single thought is reborn in that land. Within the seven-jewel ponds, this purple-gold pedestal becomes a great lotus flower, which opens by the next dawn."

"The practitioner's body becomes the purple-gold color. Beneath the feet too appear seven-jewel lotus flowers. The Buddha and Bodhisattvas simultaneously emit light, illuminating the practitioner's body; the eyes immediately become clear. Due to previously accumulated practice, he universally hears all sounds, purely expounding the profoundly deep truth of the first principle. Immediately descending from the golden pedestal, he bows to the Buddha, joins palms, and praises the World-Honored One."

"Within seven days, at that very time, in anuttarā-samyak-saṃbodhi, he attains non-retrogression. At that very time he is able to fly through the air, traveling throughout the ten directions, visiting and serving all Buddhas. In the presence of all Buddhas he cultivates all samādhis. Through one small kalpa he attains the patience of non-arising and receives present prediction."

"This is called the upper-grade middle birth."

Now within the stage of the upper-grade middle birth, there is again first raising, then distinguishing, then concluding—eight points in all:

1. From "upper-grade middle birth" onward: generally raising the name of the stage—this is a person of middling goodness within the Great Vehicle, still an ordinary being.

2. From "one need not uphold" through "reborn in that land": clearly explaining the dedication of cultivated karma within the sixth, seventh, and eighth gates, definitively pointing to the West. There are four points: (1) Receiving the Dharma is not fixed—one may or may not have the ability to recite. (2) Well understanding the emptiness meaning of the Great Vehicle: hearing that all dharmas are empty, that birth and death and unconditioned are likewise empty, that ordinary and sage, bright and dark, are likewise empty, that the six worldly paths and the supramundane three sages and ten saints—regarding their essential nature are ultimately not two. Though hearing this teaching, the mind is at ease and produces no doubt or stagnation. (3) Deeply believing in the two kinds of worldly and supramundane cause and effect of suffering and bliss. These causes and effects and all such principles arouse no doubt or slander. If doubt or slander arise, the cultivation of merit cannot be accomplished. Worldly karmic reward cannot be obtained, much less rebirth in the Pure Land. This corresponds to the second and third clauses of the third blessing. (4) Dedicating previously cultivated karma, indicating the destination.

3. From "the practitioner of this path" through "I come to welcome you": clearly explaining Amitābha and the host of sages bringing the pedestal in response. There are five points: (1) the practitioner's life will not last long; (2) Amitābha with the multitude comes in person; (3) attendants bring the pedestal before the practitioner; (4) the Buddha and host of sages with one voice praise, recounting the originally practiced karma; (5) the Buddha, fearing the practitioner's doubt, says "I come to welcome you."

4. From "together with a thousand transformed Buddhas" through "within the seven-jewel pond": clearly explaining within the ninth gate the host of sages extending hands and the speed of departure. There are five points: (1) Amitābha and a thousand transformed Buddhas simultaneously extend hands; (2) the practitioner, having received the hands, sees himself seated upon the purple-gold pedestal; (3) seeing himself seated on the pedestal, he joins palms and looks up in praise of Amitābha and the host; (4) the speed of departing; (5) arriving and abiding within the jewel pond.

5. From "this purple-gold pedestal" onward: clearly explaining within the tenth gate the differing times of flower opening upon arrival. Because of strong practice, the upper-superior obtains the vajra pedestal; because of weaker practice, the upper-middle obtains the purple-gold pedestal. Born in the jewel pond, the flower opens by the next dawn.

6. From "the Buddha and Bodhisattvas simultaneously emit light" through "attains non-retrogression": clearly explaining within the eleventh gate the differing benefits after the flower opens. There are five points: (1) Buddha's light illuminates the body; (2) the practitioner, so illuminated, immediately opens his eyes clearly; (3) what was practiced among humans is manifested there by the voices of the multitude, and he again hears the Dharma; (4) having opened his eyes and heard the Dharma, he immediately descends from the golden pedestal, arrives before the Buddha, and sings praises of virtue; (5) within seven days he immediately attains unconditioned. As for "seven days," it likely means seven days here, not seven days in that land. Seven days passing here is one instant or moment there. Note this well.

7. From "at that very time able to fly to the ten directions" through "present prediction": clearly explaining the benefits attained in other lands. There are five points: (1) the body reaches the ten directions; (2) visiting and making offerings to each Buddha one by one; (3) cultivating the many samādhis; (4) over time attaining patience; (5) in the presence of each Buddha, presently receiving prediction.

8. From "this is called" onward: summary conclusion. Though there are eight different clauses, the extensive explanation of the upper-grade middle birth is complete.

---

"The upper-grade inferior birth: one also believes in cause and effect, does not slander the Great Vehicle, but simply brings forth the mind of unexcelled Bodhi. With these merits one dedicates, vowing to seek rebirth in the Land of Ultimate Bliss."

"When the practitioner's life is about to end, Amitābha Buddha, Avalokiteśvara, Mahāsthāmaprāpta, and the Bodhisattvas, holding a golden lotus flower transformed into five hundred Buddhas, come to welcome this person. The five hundred transformed Buddhas simultaneously extend hands and praise, saying: 'Dharma son! You are now pure and have brought forth the unexcelled Bodhi mind; I come to welcome you!'"

"Upon seeing this, the practitioner sees himself seated upon the golden lotus flower. Once seated, the flower closes. Following behind the World-Honored One, he is reborn within the seven-jewel pond. After one day and one night the lotus opens. Within seven days he is able to see the Buddha. Though he sees the Buddha's body, among the various marks and features the mind is not yet clear. After three times seven days, he sees them clearly. He hears the voices of the multitude all expounding the wondrous Dharma, travels through the ten directions, makes offerings to all Buddhas, and in the presence of all Buddhas hears profoundly deep Dharmas. Through three small kalpas he attains the gate of understanding of one hundred dharmas and abides in the Joyful Ground."

"This is called the upper-grade inferior birth. This is called the birth-contemplation of the upper class, the Fourteenth Contemplation."

Now within the stage of the upper-grade inferior birth, again first raising, then distinguishing, then concluding—eight points in all:

1. From "upper-grade inferior birth" onward: generally raising the name of the stage—this is a person of inferior goodness within the Great Vehicle, still an ordinary being.

2. From "also believes in cause and effect" through "unexcelled Bodhi mind": clearly explaining within the sixth gate the differences in receiving the Dharma. There are three points: (1) Belief in cause and effect is not firm—believing or not believing, hence called "also." It may also be the same as the previous deep belief. Though there is belief, it is not deep; the virtuous mind repeatedly retreats, and evil dharmas repeatedly arise. This is because of not deeply believing in the cause and effect of suffering and bliss. If one deeply believes in the suffering of birth and death, offenses ultimately will not be repeated. If one deeply believes in the unconditioned bliss of the Pure Land, once the virtuous mind arises, there will never be retreat. (2) Though faith may be intermittent, regarding all Great Vehicle dharmas one must not give rise to doubt or slander. If doubt or slander arise, even if a thousand Buddhas surrounded one's body,

无由可救也。三明已上诸善似亦无功。唯发一念厌苦。乐生诸佛境界速满菩萨大悲愿行。还入生死普度众生。故名发菩提心也。此义第三福中已明竟。三从以此功德已下。正明第八门中回前正行向所求处。四从行者命欲终时下至七宝池中已来。正明第九门中临终圣来迎接去时迟疾。即有其九。一明命延不久。二明弥陀与诸圣众持金华来应。三明化佛同时授手。四明圣众同声等赞。五明行者罪灭故云清净。述本所修故云发无上道心。六明行者虽睹灵仪。疑心恐不得往生。是故圣众同声告言我来迎汝。七明既蒙告及即见自身已坐金华之上。笼笼而合。八明随佛身后一念即生。九明到彼在宝池中。五从一日一夜已下。正明第十门中到彼华开时节不同。六从七日之中下至皆演妙法已来。正明第十一门中华开已后得益不同。七从游历十方下至住欢喜地已来。正明他方得益。亦名后益也。八从是名已下总结。上来虽有八句不同。广解上品下生竟

赞云。

上辈上行上根人　求生净土断贪嗔 就行差别分三品　五门相续助三因 一日七日专精进　毕命乘台出六尘 庆哉难逢今得遇　永证无为法性身

上来虽有三位不同。总解上辈一门之义竟。

△十五　就中辈观行善文前总料简。即为十一门：一者总明告命；二者正明辨定其位；三者正明总举有缘之类；四者正明辨定三心以为正因；五者正明简机堪与不堪；六者正明受法不同；七者正明修业时节延促有异；八者正明回所修行，愿生弥陀佛国；九者正明临命终时圣来迎接不同、去时迟疾；十者正明到彼华开迟疾不同；十一者正明华开已后得益有异。

上来虽有十一门不同，广料简中辈三品竟。

佛告阿难，及韦提希：

"中品上生者，若有众生，受持五戒，持八戒斋，修行诸戒，不造五逆，无众过患，以此善根，回向愿求，生于西方极乐世界。"

"临命终时，阿弥陀佛，与诸比丘，眷属围绕，放金色光，至其人所，演说苦、空、无常、无我，赞叹出家，得离众苦。"

"行者见已，心大欢喜，自见己身，坐莲华台，长跪合掌，为佛作礼，未举头顷，即得往生极乐世界。"

"莲华寻开，当华敷时，闻众音声赞叹四谛，应时即得阿罗汉道，三明六通，具八解脱。"

"是名中品上生者。"

次就中品上生位中，亦先举，次辨，后结。即有其八：

一、从"佛告阿难"已下，总明告命。

二、从"中品上生者"，正明辨定其位，即是小乘根性上善凡夫人也。

三、从"若有众生"下至"无众过患"已来，正明第五、第六门中受法不同。即有其四：一明简机堪与不堪；二明受持小乘斋戒等；三明小戒力微不消五逆之罪；四明虽持小戒等不得有犯，设有余愆，恒须改悔，必令清净。此即合上第二戒善之福也。然修戒时，或是终身，或一年、一月、一日、一夜、一时等，此时亦不定，大意皆毕命为期，不得毁犯也。

四、从"以此善根回向"已下，正明第八门中回所修业向所求处。

五、从"临命终时"下至"极乐世界"已来，正明第九门中终时圣来迎接不同、去时迟疾。即有其六：一明命延不久；二明弥陀与比丘众来，无有菩萨，由是小乘根性还感小根之众也；三明佛放金光照行者身；四明佛为说法，又赞出家离多众苦——种种俗缘，家业、王官、长征、远防等，汝今出家，仰于四辈，万事不忧，迥然自在，去住无障，为此得修道业。是故赞云"离众苦"也；五明行者既见闻已，不胜欣喜，即自见身已坐华台，低头礼佛；六明行者低头在此，举头已在彼国也。

六、从"莲华寻开"者，正明第十门中到彼华开迟疾不同。

七、从"当华敷时"下至"八解脱"已来，正明第十一门中华开已后得益不同。即有其三：一明宝华寻发，此由戒行精强故也；二明法音同赞四谛之德；三明到彼闻说四谛，即获罗汉之果。

言"罗汉"者，此云"无生"，亦云"无著"。因亡故无生，果丧故无著。言"三明"者：宿命明、天眼明、漏尽明也。言"八解脱"者：内有色外观色一解脱，内无色外观色二解脱，不净相三解脱，四空及灭尽总成八也。

八、从"是名"已下总结。上来虽有八句不同，广解中品上生竟。

"中品中生者，若有众生，若一日一夜持八戒斋；若一日一夜持沙弥戒；若一日一夜持具足戒；威仪无缺，以此功德，回向愿求生极乐国。"

"戒香熏修。如此行者，命欲终时，见阿弥陀佛，与诸眷属，放金色光，持七宝莲华，至行者前。行者自闻空中有声，赞言：'善男子！如汝善人，随顺三世诸佛教法，我来迎汝！'行者自见坐莲华上，莲华即合，生于西方极乐世界。"

"在宝池中，经于七日，莲华乃敷。华既敷已，开目合掌，赞叹世尊，闻法欢喜，得须陀洹；经半劫已，成阿罗汉。"

"是名中品中生者。"

次就中品中生位中，亦先举，次辨，后结。即有其七：

一、从"中品中生者"，总举行名、辨定其位，即是小乘下善凡夫人也。

二、从"若有众生"下至"威仪无缺"已来，正明第五、六、七门中简机、时分、受法等不同。即有其三：一明受持八戒斋；二明受持沙弥戒；三明受持具足戒。此三品戒皆同一日一夜，清净无犯，乃至轻罪，如犯极重之过，三业威仪不令有失也。此即合上第二福。应知。

三、从"以此功德"已下，正明回所修业向所求处。

四、从"戒香熏修"下至"七宝池中"已来，正明第九门中行者终时圣来迎接去时迟疾。即有其八：一明命延不久；二明弥陀与诸比丘众来；三明佛放金光照行者身；四明比丘持华来现；五明行者自见闻空声等赞；六明佛赞言"汝深信佛语，随顺无疑，故来迎汝"；七明既蒙佛赞，即见自坐华座，坐已华合；八明华既合已，即入西方宝池之内。

五、从"经于七日"已下，正明第十门中到彼华开时节不同。

六、从"华既敷已"下至"成罗汉"已来，正明第十一门中华开已后得益不同。即有其四：一明华开见佛；二明合掌赞佛；三明闻法得于初果；四明经半劫已方成罗汉。

七、从"是名"已下总结。上来虽有七句不同，广解中品中生竟。

"中品下生者，若有善男子、善女人，孝养父母，行世仁慈。此人命欲终时，遇善知识，为其广说阿弥陀佛国土乐事，亦说法藏比丘四十八愿。"

"闻此事已，寻即命终。譬如壮士屈伸臂顷，即生西方极乐世界。"

"经七日已，遇观世音及大势至，闻法欢喜，得须陀洹；过一小劫，成阿罗汉。"

"是名中品下生者。是名中辈生想，名第十五观。"

次就中品下生位中，亦先举，次辨，后结。即有其七：

一、从"中品下生"已下，正明总举行名、辨定其位，即是世善上福凡夫人也。

二、从"若有善男子"下至"行世仁慈"已来，正明第五、第六门中简机、授法不同。即有其四：一明简机；二明孝养父母、奉顺六亲，即合上初福第一、第二句；三明此人性调柔善，不简自他，见物遭苦起于慈敬；四、正明此品之人不曾见闻佛法，亦不解悕求，但自行孝养也。应知。

三、从"此人命欲终时"下至"四十八愿"已来，正明第八门中临终遇逢佛法时节分齐。

四、从"闻此事已"下至"极乐世界"已来，正明第九门中得生之益、去时迟疾也。

五、从"生经七日"者，正明第十门中到彼华开不开为异。

六、从"遇观世音"下至"成罗汉"已来，正明第十一门中华开已后得益不同。即有其三：一明迳时已后得遇观音、大势；二明既逢二圣，得闻妙法；三明迳一小劫已后始悟罗汉也。

七、从"是名"已下总结。上来虽有七句不同，广解中品下生竟。

赞云。

中辈中行中根人　一日斋戒处金莲 孝养父母教回向　为说西方快乐因 佛与声闻众来取　直到弥陀华座边 百宝华笼经七日　三品莲开证小真

上来虽有三位不同。总解中辈一门之义竟。

△十六　就下辈观善恶二行文前料简。即为十一门：一者总明告命；二者辨定其位；三者总举有缘生类；四者辨定三心以为正因；五者简机堪与不堪；六者明受苦乐二法不同；七者明修业时节延促有异；八者明回所修行向所求处；九者明临终时圣来迎接不同、去时迟疾；十者明到彼华开迟疾不同；十一者明华开已后得益有异。

上来虽有十一门不同。总料简下辈三位竟。

佛告阿难及韦提希：

"下品上生者，或有众生作众恶业，虽不诽谤方等经典，如此愚人，多造恶法，无有惭愧。命欲终时，遇善知识，为说大乘十二部经首题名字，以闻如是诸经名故，除却千劫极重恶业。智者复教合掌叉手，称'南无阿弥陀佛'，称佛名故，除五十亿劫生死之罪。"

"尔时彼佛，即遣化佛、化观世音、化大势至，至行者前，赞言：'善男子！以汝称佛名故，诸罪消灭，我来迎汝！'作是语已，行者即见化佛光明遍满其室，见已欢喜，即便命终，乘宝莲华，随化佛后，生宝池中。经七七日，莲华乃敷。"

"当华敷时，大悲观世音菩萨及大势至菩萨，放大光明，住其人前，为说甚深十二部经。闻已信解，发无上道心，经十小劫，具百法明门，得入初地。"

"是名下品上生者。"

次就下品上生位中，亦先举，次辨，后结。即有其九：

一、从"佛告阿难"已下，正明告命。

二、从"下品上生者"，正明辨定其位，即是造十恶轻罪凡夫人也。

三、从"或有众生"下至"无有惭愧"已来，正明第五门中简机、举出一生已来造恶轻重之相。即有其五：一明总举造恶之机；二明造作众恶；三明虽作众罪，于诸大乘不生诽谤；四明重牒造恶之人非智者之类也；五明此等愚人虽造众罪，总不生愧心。

四、从"命欲终时"下至"生死之罪"已来，正明造恶人等临终遇善闻法。即有其六：一明命延不久；二明忽遇往生善知识；三明善人为赞众经；四明已闻经功力除罪千劫；五明智者转教称念弥陀之号；六明以称弥陀名故除罪五百万劫。

问曰：何故闻经十二部但除罪千劫，称佛一声即除罪五百万劫者，何意也？

答曰：造罪之人障重，加以死苦来逼，善人虽说多经，受者之心浮散，由心散故，除罪稍轻。又佛名是一，即能摄散以住心，复教令正念称名，由心重故即能除罪多劫也。

五、从"尔时彼佛"下至"生宝池中"已来，正明第九门中终时化众来迎、去时迟疾。即有其六：一明行者正称名时，彼弥陀即遣化众应声来现；二明化众既已身现，即同赞行人；三明所闻化赞但述称佛之功，"我来迎汝"，不论闻经之事。然望佛愿意者，唯劝正念称名，往生义疾，不同杂散之业。如此经及诸部中处处广叹，劝令称名，将为要益也。应知。四明既蒙化众告及，即见光明遍室；五明既蒙光照，报命寻终；六明乘华从佛，生宝池中。

六、从"经七七日"已下，正明第十门中到彼华开迟疾不同。

七、从"当华敷时"下至"得入初地"已来，正明第十一门中华开已后得益有异。即有其五：一明观音等先放神光；二明身赴行者宝华之侧；三明为说前生所闻之教；四明行者闻已领解发心；五明远迳多劫，证临百法之位也。

八、从"是名"已下总结。

九、从"得闻佛名"已下，重举行者之益：非但念佛独得往生，法僧通念，亦得去也。

上来虽有九句不同，广解下品上生竟。

The Buddha said to Ananda and Vaidehi: "Those of the lowest grade reborn in the middle tier are beings who have broken the five precepts, the eight precepts, or the full precepts. Such foolish people steal monastic property and offerings meant for the present Sangha. They teach the Dharma as a means of impure livelihood, with no sense of shame. They adorn themselves in evil karma. For such deeds they should fall into hell, and as the end of their life draws near, the fires of hell all blaze forth at once."

"When they meet a good friend who, moved by great compassion, immediately praises Amitabha Buddha—his ten powers, his awesome virtues—and extols the radiance of that Buddha's spiritual powers, together with the precepts, samadhi, wisdom, liberation, and the knowledge and vision of liberation—on hearing this, they shed the karma of birth and death accumulated over eight billion kalpas. The raging fires of hell turn to a cool, refreshing breeze. Heavenly flowers drift down on the wind, and upon each flower appear transformation Buddhas and Bodhisattvas who come to welcome them."

"In the space of a single thought, they are reborn within a lotus blossom in the jeweled pool. After six kalpas, the lotus opens. Avalokitesvara and Mahasthamaprapta, with Brahma-like voices, comfort them and expound the profound scriptures of the Mahayana. Hearing this Dharma, they forthwith give rise to the mind of unsurpassed enlightenment."

"This is called those of the lowest grade reborn in the middle tier."

Next we take up the lowest grade, middle tier. First the citation, then the exposition, finally the summary. It unfolds in seven parts.

1. From "The Buddha said to Ananda" onward: the general address and summons.
2. From "Those of the lowest grade reborn in the middle tier" onward: defines the station—ordinary people who have broken the precepts and committed the next degree of offenses.
3. From "Or there are beings" down to "should fall into hell": explains the fifth and sixth gates, in which the practitioner is selected and the karmic deeds laid out. It contains seven points:
   • Names the kind of person who creates evil.
   • Notes the breaking of various precepts.
   • Notes theft of monastic property.
   • Notes teaching the Dharma through false livelihood.
   • Notes the complete lack of shame.
   • Notes the accumulated offenses: evil arises in the mind, and body and speech carry it out. The person is unvirtuous within and hateful in the sight of others—hence "adorning themselves with every evil."
   • Verifies these conditions of offense, confirming entry into hell.
4. From "As the end of their life approaches" down to "immediately attains rebirth": explains the ninth gate, concerning the auspicious and inauspicious signs that come to meet one at the moment of death. It contains nine points:
   • The offender's life is nearly spent.
   • The fires of hell appear.
   • At the moment the fires appear, a good friend is met.
   • The good friend explains Amitabha's merits.
   • Hearing Amitabha's name, the offender instantly sheds karma accumulated over countless kalpas.
   • Through this grace, the fire is extinguished and transformed into wind.
   • Heavenly flowers arrive on the wind, arrayed before their eyes.
   • Transformation beings come to welcome them.
   • The swiftness of their departure.
5. From "Within the jeweled pool" down to "six kalpas": explains the tenth gate, concerning the differing times at which the lotus opens upon arrival.
6. From "The lotus flower opens" down to "give rise to the mind of unsurpassed enlightenment": explains the eleventh gate, concerning the different benefits received after the lotus opens. It contains three points:
   • Once the lotus opens, Avalokitesvara and the others comfort them with Brahma-like voices.
   • They expound the profoundly wondrous scriptures.
   • The practitioner understands and gives rise to the mind.
7. From "This is called" onward: the concluding summary. Though seven phrases above differ in content, the lowest grade, middle tier has now been thoroughly explained.

The Buddha said to Ananda and Vaidehi: "Those of the lowest grade reborn in the lowest tier are beings who commit unwholesome deeds—the five gravest offenses and the ten evil deeds—possessing every kind of wickedness. Such foolish people, because of their evil karma, should fall into the evil paths and wander through countless kalpas of measureless suffering."

"As death approaches, such a foolish person meets a good friend who offers every kind of comfort, expounds the wondrous Dharma, and urges them to recollect the Buddha. Pressed by suffering, they have no time to recollect the Buddha. The good friend then says: 'If you cannot recollect the Buddha, you should call upon Amitabha of Infinite Life. Bring all your heart to it, and let your voice not cease. Complete ten recitations of "Namo Amitabha Buddha."' Because of calling the Buddha's name, in every thought of recitation they shed the karma of birth and death of eight billion kalpas."

"At the moment of death, they see a golden lotus, like a solar disc, hovering before them. In the space of a single thought, they are reborn in the Land of Ultimate Bliss."

"Within the lotus, for twelve full great kalpas, the flower remains closed. When it opens, Avalokitesvara and Mahasthamaprapta, with great compassionate voices, expound for them the true character of all dharmas—the Dharma that dispels offenses. Hearing it, they rejoice and forthwith give rise to the mind of bodhi."

"This is called those of the lowest grade reborn in the lowest tier. This is called the contemplation of rebirth in the lowest grade—the Sixteenth Contemplation."

Next we take up the lowest grade, lowest tier. First the citation, then the exposition, finally the summary. It unfolds in seven parts.

1. From "The Buddha said to Ananda" onward: the general address and summons.
2. From "Those of the lowest grade reborn in the lowest tier" onward: defines the station—ordinary people who have committed the gravest offenses, including the five grave transgressions.
3. From "Or there are beings" down to "enduring suffering without end": explains the fifth and sixth gates, concerning the selection of persons and the patterns of lighter and heavier evil. It contains seven points:
   • Names the kind of person who creates evil.
   • Generally cites the names of unwholesomeness.
   • Distinguishes the gravity of offenses.
   • Summarizes manifold evils—conduct unbecoming the wise.
   • Since much evil is created, the offense is no light one.
   • One does not undergo the retribution without having committed the karma; one does not receive the fruit without having made the cause. When the karmic cause is far from joy, how could the result fail to be suffering?
   • The causes of evil being complete, the kalpas of repayment are not yet exhausted.

Question: In the Forty-Eight Vows, only those who commit the five grave transgressions and slander the True Dharma are excluded from rebirth. Yet here in the lowest grade of the lowest tier of the Contemplation Sutra, slander of the Dharma is excluded but the five grave transgressions are included. What is the meaning of this?

Answer: This should be understood through the gate of dissuasion. In the Forty-Eight Vows, the slanderer of the Dharma and the committer of the five grave offenses are excluded—these two deeds are obstacles of the utmost weight. If beings commit them, they fall straight into the Avici hell and wander through kalpas with no means of escape. Yet because the Tathagata wished to forestall these two faults in beings, He expediently declared they cannot attain rebirth. This does not mean they are never embraced.

Furthermore, in the lowest grade of the lowest tier, the five grave offenses are accepted while slander of the Dharma is excluded. The five grave offenses, once committed, cannot simply be set aside—beings would otherwise keep on wandering. So the great compassion turns back to embrace them and bring them to rebirth. The offense of slandering the Dharma, however, has not yet been committed. Hence the saying: if one arouses the mind to slander the Dharma, rebirth cannot be attained. This is spoken with reference to karma not yet created. If it has already been created, rebirth is still embraced.

Although they are reborn there, the lotus remains closed for many kalpas. These offenders within the lotus face three obstacles:

1. They cannot see the Buddha and the holy assembly.
2. They cannot hear the True Dharma.
3. They cannot attend upon and make offerings.

Beyond these, there is no other suffering. The sutra says: "It is like the bliss of a bhikkhu entering the third dhyana." One should understand: to remain within an unopened lotus for many kalpas—is this not still preferable to endless ages of suffering in the Avici hell? This completes the explanation through the gate of dissuasion.

4. From "Such a foolish person" down to "the karma of birth and death": explains how hearing the Dharma and reciting the Buddha's name brings immediate benefit. It contains ten points:
   • Restates the person who has created evil.
   • Life is nearly spent.
   • At the moment of death they meet a good friend.
   • The good friend comforts them and teaches them to recite the Buddha's name.
   • Pressed by the suffering of death, the offender has no way to recite the Buddha's name.
   • The good friend, knowing that suffering has prevented recitation, instead teaches the oral calling of Amitabha's name.
   • The number of recitations is set out—voice upon voice without break.
   • Karma accumulated over countless kalpas is shed.
   • At the moment of death, with right mindfulness, a golden lotus appears in response.
   • The swiftness of their departure straight to their destined land.
5. From "Within the lotus, for twelve full kalpas" onward: explains the tenth gate, concerning the differing swiftness of the lotus opening upon arrival.
6. From "Avalokitesvara and Mahasthamaprapta" down to "give rise to the bodhi mind": explains the eleventh gate, concerning the different benefits received after the lotus opens. It contains three points:
   • The two holy beings proclaim the profoundly wondrous Dharma.
   • Offenses are dispelled and joy arises.
   • Afterward, the supreme mind is aroused.
7. From "This is called" onward: the concluding summary. Though seven phrases above differ in content, the lowest grade, lowest tier has now been thoroughly explained.

A verse of praise:

Persons of the lowest grade, the lowest conduct, the lowest roots— ten evils, the five grave offenses, greed and hatred, the four weighty prohibitions, theft from the Sangha, slander of the True Dharma— never feeling shame, never repenting former faults. At death, suffering signs gather like clouds; the raging fires of hell blaze before the offender. Suddenly they meet a good friend skilled in guiding to rebirth, urgently urging wholehearted calling upon that Buddha's name. Transformation Buddhas and Bodhisattvas arrive at the sound; with one devoted thought, the heart enters the jeweled lotus. The heavy obstacles of the three flowers open only after many kalpas— only then does the seed of bodhi first arise.

Though the three tiers above differ from one another, the entire meaning of one gate of the lowest grade has now been explained. Earlier, the Thirteen Contemplations were explained as the gate of concentrated good—this was Vaidehi's request and the Tathagata's reply. Afterward, the Three Provisions and Nine Grades were explained as the gate of dispersed good—this was spoken by the Buddha himself. Though the two gates of concentrated and dispersed good differ, the entire main section has now been explained.

When these words were spoken, Vaidehi and her five hundred attendants, hearing what the Buddha had said, immediately saw the appearance of the Land of Ultimate Bliss in its breadth and length. They beheld the Buddha's body and the two Bodhisattvas, their hearts filled with joy, and they exclaimed at what they had never known before. Suddenly they awakened to great enlightenment and attained the patience of non-arising. The five hundred attendants gave rise to the mind of Anuttara-samyak-sambodhi and aspired to be born in that land. The World-Honored One foretold them all, declaring that each would attain rebirth. Once reborn there, they obtained the samadhi of the Buddhas' immediate presence. Countless devas gave rise to the mind of unsurpassed enlightenment.

In the section on benefits received, also first the citation, then the exposition. It unfolds in seven parts:

1. "When these words were spoken": a general summary of the foregoing text, giving rise to the subsequent description of benefits received.
2. From "Vaidehi" onward: names those capable of hearing.
3. From "Immediately saw the Land of Ultimate Bliss" onward: shows how Vaidehi and the others saw the appearance of the Land of Bliss upon the platform of upper light.
4. From "Beheld the Buddha's body and the two Bodhisattvas" onward: shows how Vaidehi, at the start of the seventh contemplation, upon seeing Amitabha, immediately obtained the benefit of non-arising.
5. From "The attendants" onward: shows how, beholding this supreme appearance, each gave rise to the unsurpassed mind, aspiring to rebirth in the Pure Land.
6. From "The World-Honored One foretold them all" onward: shows how the attendants received the Honored One's prediction—all to be born in that land—and immediately obtained the samadhi of presence.
7. From "Countless devas" onward: shows how the devas—such as Shakra, Brahma, and the world-protecting gods—among those who had earlier felt revulsion toward suffering, having followed the Buddha from the royal palace through the air to hear the Dharma, some saw Shakyamuni's transforming light, some saw Amitabha's golden spiritual form, some heard the wonders of rebirth in the nine grades, some heard that both gates of concentrated and dispersed good are embraced, some heard that wholesome and unwholesome paths alike return to the source, some heard that the Western Pure Land is right before one's eyes and not far, and some heard that a single lifetime of wholehearted resolve forever parts them from birth and death, branching into separate streams. These various devas, having heard the Tathagata's wide-ranging teaching of wondrous and extraordinary benefits, each gave rise to the unsurpassed mind. Such is the Buddha—the supreme among saints—whose very words become scripture. Beings wrapped in delusion receive [his teaching], and those who hear it can gain benefit.

Though seven phrases above differ in content, the section on benefits received has now been thoroughly explained.

△ Fourth, the explanation of the propagation section. Within it there are two parts: first, the propagation from the royal palace; second, the propagation at Vulture Peak.

Then Ananda rose from his seat and addressed the Buddha: "World-Honored One, what shall this sutra be called? How should the essential points of this Dharma be received and upheld?" The Buddha said to Ananda: "This sutra is called Contemplation of Amitabha Buddha and the Land of Ultimate Bliss, Together with Avalokitesvara and Mahasthamaprapta. It is also called Pure Elimination of Karmic Obstacles, Birth Before All Buddhas. You should receive and uphold it and let it not be forgotten."

"Those who practice this samadhi will, in their present body, behold Amitabha Buddha and the two great beings. If good men or good women merely hear the Buddha's name and the names of the two Bodhisattvas, they shed the karma of birth and death of countless kalpas—how much more so if they recollect and reflect upon them."

"If one recollects the Buddha, know that this person is a white lotus among human beings. Avalokitesvara Bodhisattva and Mahasthamaprapta Bodhisattva become their excellent companions; they shall sit upon the seat of awakening and be born into the families of all Buddhas."

The Buddha said to Ananda: "Hold these words well. Those who hold these words are holding the name of Amitabha Buddha."

When the Buddha spoke these words, the Venerable Maudgalyayana, the Venerable Ananda, and Vaidehi and the others, hearing what the Buddha had said, were all greatly delighted.

Now first, the propagation section from the royal palace. It unfolds in seven parts:

1. From "Then Ananda" onward: the reason for the request.
2. From "The Buddha said to Ananda" onward: the Tathagata's twofold designation of environment and honored one, by which the sutra is named. By practicing in accord with the sutra, the clouds of the three obstacles roll back of themselves. This answers the opening question: "What shall this sutra be called?"
3. From "You should receive and uphold" onward: answers the later question: "How should it be received and upheld?"
4. From "Those who practice this samadhi" down to "how much more recollection": shows, by comparison, the surpassing excellence, urging people to practice. It contains four points:
   • Generally marks the concentrated good to establish the name of samadhi.
   • Practicing according to contemplation brings the benefit of seeing the three bodies.
   • Restates the kind of person capable of practicing and being taught.
   • Demonstrates, by comparison, the surpassing excellence. Merely hearing the names of the three bodies already dispels karma of many kalpas—how much more so one who, with right mindfulness, takes refuge: would such a one not attain realization?
5. From "If one recollects the Buddha" down to "born into the families of all Buddhas": shows that the function of the Buddha-recitation samadhi transcends comparison and cannot truly be likened to miscellaneous good works. It contains five points:
   • Wholehearted recitation of Amitabha's name.
   • Points to and praises the person capable of recitation.
   • One who can continually recite the Buddha's name is exceedingly rare. There is nothing to compare them to, hence the pundarika flower is cited as a metaphor. "Pundarika" means the excellent flower among human beings; it is also called the rare flower, the supreme flower among human beings, the wondrous excellent flower among human beings. Traditionally this flower is said to be the cai flower. One who recites the Buddha is a good person among human beings, a wondrous good person, a supreme person, a rare person, the most excellent person among human beings.
   • One who recites Amitabha's name single-mindedly has Avalokitesvara and Mahasthamaprapta constantly following like shadows, protecting them as close friends and companions.
   • Having received this benefit in this life, at death one enters the families of all Buddhas—this is the Pure Land. Arriving there, one hears the Dharma over long ages and attends upon and makes offerings. When the causes are complete and the fruits mature, the seat of awakening is not far off.
6. From "The Buddha said to Ananda, hold well these words" onward: entrusts Amitabha's name for propagation through distant ages. Although the benefits of the two gates of concentrated and dispersed good have been explained, looking to the Buddha's original vow, the intention is that sentient beings single-mindedly call upon Amitabha's name.
7. From "When the Buddha spoke these words" onward: shows that those capable of requesting and of transmitting, having heard what had never been heard before and seen what had never been seen before, encountering [the sweet dew], rejoiced beyond all measure. Though seven phrases above differ in content, the propagation section from the royal palace has now been thoroughly explained.

Then the World-Honored One, walking through empty space, returned to Vulture Peak. Ananda then explained the foregoing matters widely to the great assembly. Countless devas, nagas, and yakshas, hearing what the Buddha had said, were all greatly delighted, paid homage to the Buddha, and withdrew.

Fifth, on the assembly at Vulture Peak. There are three parts:

1. From "Then the World-Honored One" onward: the introductory section of Vulture Peak.
2. From "Then Ananda" onward: the main section of Vulture Peak.
3. From "Countless devas" onward: the propagation section of Vulture Peak.

Though three meanings above differ from one another, the Vulture Peak section has now been generally explained.

1. From "Thus I have heard" down to "How does one see the Land of Ultimate Bliss": the introductory section.
2. From the Contemplation of the Sun down to the lowest grade of the lowest rebirth: the main section.
3. From "When these words were spoken" down to the devas giving rise to the mind: the section of benefits received.
4. From "Then Ananda" down to Vaidehi and others rejoicing: the propagation section from the royal palace.
5. From "Then the World-Honored One" down to "withdrew after paying homage": the Vulture Peak section as a whole.

Though five sections above differ from one another, the entire text and meaning of the Contemplation Sutra has now been generally explained.

△ Privately I feel that the True Teaching is hard to encounter, and the essentials of the Pure Land are hard to meet. Wishing that rebirth be granted across the five destinies alike, I urge later generations to hear it. Yet the Tathagata's spiritual transformations know no fixed direction—hidden or manifest according to conditions—He taught in secret at the royal palace. Thus the holy assembly at Vulture Peak, with their lesser wisdom, harbored doubts; after the Buddha returned to the mountain, they could not perceive what had passed. At that time Ananda proclaimed the royal palace's teaching of the two gates of concentrated and dispersed good. Different assemblies thus heard alike, and none failed to receive it with reverence and uphold it in faith.

Reverently I address all who share these karmic ties, my friends and acquaintances. I am a deluded being of birth and death, my wisdom shallow and slight. Yet the Buddha's teaching is profound and subtle, and I dare not presumptuously put forward any different interpretation. I set my heart, made vows, and sought spiritual confirmation—only then did I dare to proceed.

In Namo, I take refuge throughout empty space and the whole Dharma-realm in all the Three Treasures: Shakyamuni Buddha, Amitabha Buddha, Avalokitesvara, Mahasthamaprapta, the great ocean-assembly of Bodhisattvas in that land, and all its adornments. I now wish to draw out the essential meaning of this Contemplation Sutra to serve as a standard for past and present. If this accords with the great compassionate vow of the Buddhas of the three ages—Shakyamuni Buddha, Amitabha Buddha, and others—may I behold in dreams all the scenes and forms described above.

Having made vows before the Buddha's image, I recited the Amitabha Sutra three times daily and recited "Amitabha Buddha" thirty thousand times, with wholehearted devotion giving rise to vows. That very night, in the western sky all the scenes described above appeared and were manifested—hills of many-colored jewels, a hundred layers deep, a thousand layers deep, with various lights shining down upon the earth. The earth was like gold. Within were many Buddhas and Bodhisattvas—some seated, some standing, some speaking, some silent, some moving their hands and bodies, some remaining still and unmoving. Having seen these scenes, I joined my palms and stood in contemplation. After some time I awoke, and on waking my joy was beyond description. I at once recorded the classifications of meaning. From then on, every night in dreams, a monk would come and instruct me in the profound categories. Once he had finished, he never appeared again.

Later, when I had completed the draft, I earnestly fixed a further period of seven days. Daily I recited the Amitabha Sutra ten times and recited "Amitabha Buddha" thirty thousand times. In the first and last watches of the night I contemplated the appearance and adornments of that Buddha's land. With a sincere heart I took refuge as before. That very night I saw three millstone-wheels turning alone at the side of the road. Suddenly a person riding a white camel came up and gave me encouragement: "Master, exert your effort and resolve upon rebirth. Do not turn back. This realm is defiled and full of suffering. Do not cling to its pleasures."

I replied: "I am greatly indebted for your kind encouragement and instruction. I pledge my very life to this resolve and dare not give rise to a mind of laziness or negligence" (and so on).

On the second night, I saw Amitabha Buddha, whose body was truly golden, seated upon a golden lotus beneath a seven-jeweled tree. Ten monks were gathered around him, each seated beneath their own jeweled tree. Heavenly robes hung draped upon the Buddha's tree. I sat facing west with palms joined, in contemplation.

On the third night, I saw two banner poles, exceedingly tall and conspicuous. Banners of five colors hung from them. Roads crossed and intersected in every direction, unobstructed to those who beheld them. Having received these signs, I stopped at once and did not continue to the seventh day.

All the spiritual signs above arose from a heart concerned with others, not for oneself. Having been favored with such signs, I dare not keep them hidden. Respectfully I present them at the close of this treatise, that later generations may hear of them. May those who hear them with sentient hearts give rise to faith; may those who see them with conscious minds turn to the West. May this merit be returned and offered to all beings, that all may give rise to the bodhi mind, regard one another with kindness, look upon one another with the Buddha's eye, become true and good companions as members of the bodhisattva family, together return to the Pure Land, and together fulfill the Buddha Way.

This meaning has been requested, verified, and settled. Not a single phrase or character may be added or taken away. Those who wish to copy it should do so exactly according to the rule of the sutras. So it should be known.

Main Section of the Contemplation Sutra—Treatise on Dispersed Goodness, Scroll Four