Back to the Index

Outline

Opening Verse of Dedication

1. Explanation of the Preface and Theme

2. Interpretation of the Title

3. Distinguishing its Doctrine

4. Distinguishing Types of Teachers

5. Distinguishing Meditative from Distracted Good

6. Reconciling Contraditions and Answering Questions

7. The Benefits Queen Vaidehī Attained

Attestation

Within this first part of the [commentary on] the Contemplation Sūtra, we will first offer seven sections of analysis and then interpret the text according to its meaning:

1. We will clarify the preface and theme. 

2. We will explain its title. 

3. We will distinguish the text according to its doctrine and differentiate the main points, as well as the distinction between the greater and lesser teachings. 

4. We will clearly show the differences among those who expound teachings. 

5. We will analyse the distinct aspects of the two practices of meditative and distracted good. 

6. We will reconcile discrepancies between sūtras and treatises, extensively providing questions and answers to resolve doubts. 

7. We will analyse the extent of benefit gained by Vaidehī upon hearing the Buddha's direct teaching.

1. Explanation of the Preface and Theme

First, the initial explanation of the preface and theme.

I humbly submit that true suchness is vast and extensive. The five vehicles cannot fathom its boundaries. Dharma-nature is profound and lofty. The ten sages cannot exhaust its limits. The true nature of thusness in its measure does not go beyond the heart of even the wriggling worms, and the boundless nature of Dharma, its essential form, is originally unmoving. In the dustless Dharma-realm, ordinary beings and sages are equally complete, and uncontaminated thusness universally encompasses all sentient beings. The merit of countless sands and the function of cessation are profound, but because of the deep covering of defilements and obstructions, their pure essence has no means to appear clearly. Therefore, great compassion is hidden in the transformation towards the West, startlingly entering the gate of this "burning house," sprinkling amṛta to moisten all sentient beings, and the torch of wisdom brightly illuminates the darkness of our eternal night.

The three kinds of giving are all provided, the four methods of conversion are all employed, uncovering the causes of suffering throughout the long kalpas, and awakening to the joyful result of eternal life. Without admitting that the multitude of delusions are separated by nature from our desires, and that they do not match, and that although there is not one true sentient being, there is still the function of the five vehicles, causing the cloud of compassion to spread over the three realms, pouring the rain of Dharma out of great compassion. None who are deluded are not moistened by it, universally receiving the benefit of what has not been heard. The seed of bodhi, relying on this, sprouts forth, and the sprout of right awakening increases with every thought. Relying on the mind, superior practices arise; among the gates there are eighty-four thousand, gradual and sudden practices are each appropriately suited to beings, and those who accord with their conditions all attain liberation. However, the obstacles of sentient beings are heavy, and those who take up the path to awakening find it difficult to be enlightened. Although there may be many aspects of beneficial teachings, there is no way for the thoughts of ordinary confusion to grasp them universally. Encountering an [appropriate] cause, Vaidehī made a request, "Now, I joyfully desire to be reborn in the Land of Ultimate Bliss, I only pray that the Tathāgata will teach me how to contemplate and how to attain right concentration."

Then, the master of transformation (the nirmāṇakāya) in this Sahā world, because of her request, then extensively revealed the essential gateway to the Pure Land; the Able One of peace and bliss extensively manifested the great vows with distinct intention. That essential gateway is precisely the two gateways of meditative and distracted [good] in this Contemplation Sūtra. Meditation is to cease deliberation to concentrate the mind; distracted practice is to abandon evil in order to cultivate goodness; one dedicates these two practices, seeking to vow to take birth [in the Pure Land]. Speaking of the great vow, as the Larger Sūtra says, all ordinary beings, whether good or evil, who attain birth there, none do not rely on the karmic power of Amida Buddha's great vow as a contributory condition.

Moreover, the Buddha's hidden intention is vast and deep; the teachings are difficult to understand; the three worthies and ten sages cannot fathom its scope, how much less I, an outsider whose faith is as light as a feather, dare to know its true intention. I respectfully think that Śākyamuni Buddha here in this world dispatches us, and Amida Buddha welcomes us in that land. He calls us to leave, and this one sends us forth; how can we not go? We can only diligently uphold the Dharma, taking the end of this life as the limit; abandoning this impure body, we shall immediately realise the eternal bliss of that Dharma-nature. 

This is a brief explanation of the preface and theme.

2. Interpretation of the Title

Second, we next explain the title. The sutra is called, the Sūtra on the Contemplation of the Buddha of Infinite Life, spoken by the Buddha, in one fascicle. 

Buddha

Regarding the word "Buddha:" this is the proper pronunciation from the Western Country (India). In this land (China), it is called an "Awakened One." He is called Buddha because he awakens himself, awakens others, and thus his awakening and practice are complete. Regarding awakening oneself, this distinguishes him from ordinary people. This is because śrāvakas are limited and inferior, only able to benefit themselves and lacking great compassion to benefit others. Regarding awakening others, this distinguishes him from those of the Two Vehicles. This is because bodhisattvas have wisdom and are therefore able to benefit themselves, and have compassion and are therefore able to benefit others. They constantly practice both compassion and wisdom, not clinging to existence or non-existence. Regarding the completeness of awakening and practice, this distinguishes him from bodhisattvas. This is because the Tathāgata's wisdom and practice are exhausted, time and kalpas are fulfilled, and he transcends the Three Stages; therefore, he is called a Buddha. 

Spoken

Regarding the term "spoken," it is said that it is spoken because it was proclaimed audibly. Moreover, the Tathāgata's exposition of the Dharma varies significantly according to the audience's capacity, employing gradual and sudden methods according to what is suitable, with differences in what is hidden and what is manifest. Sometimes he universally speaks through the Six Faculties, and his marks and characteristics also do likewise, causing all to attain benefit and gain by being mindful and according with conditions. 

Infinite Life

Regarding the term "Infinite Life" (Amitāyus), this is the pronunciation in this land (China). Regarding the phrase Namo Amida Buddha (Namo Amita-buddhāya), this is a proper pronunciation from the Western Country (India). Furthermore, Namo means taking refuge; Namo also means taking refuge; A means without; Mi means measurable; Da means life; Buddha means Awakened One. Therefore, it means, "I take refuge in the Awakened One of Immeasurable Life." This is a comparison between Sanskrit and Chinese, its meaning is like this. Now, the term "Immeasurable Life" refers to the Dharma, and the "Buddha" refers to the person, both person and Dharma are clearly manifested, therefore he is called "Amida Buddha."

Furthermore, that "person and Dharma" refers to the realm of that which is contemplated. Namely, there are two aspects: 

1. The circumstantial retribution

2. The true retribution. 

Circumstantial Retribution

Regarding circumstantial retribution, there are three aspects: 

1. The adornments beneath the ground, namely, all the jewelled banners, the lights radiating each other, and so on. 

2. The adornments on the ground, namely, all the jewelled lands, ponds, forests, jewelled pavilions, palaces, and so on. 

3. The adornments in the sky, namely, all the transformed jewelled palaces, flower nets, jewelled clouds, transformed birds, the scenery of the wind, the sound of music, and so on. 

Although there are three kinds of differences as mentioned before, all are the pure land of Amida, the unsurpassed characteristics of the unpolluted reality. This is a general conclusion of the adornments of circumstantial retribution. Also, the term "circumstantial retribution" generally clarifies circumstantial retribution from the Contemplation of the Setting Sun down to the Contemplation of the Flower Throne. Within this circumstantial retribution, there are shared and distinct aspects. The distinct aspect is that the Contemplation of the Flower Throne is a distinct source, belonging only to Amida Buddha. The other six contemplations above are the shared sources, belonging to the ordinary beings and noble ones of the Dharma realm, but the term "shared" is used because those who are born [in the Pure Land] commonly experience them. Furthermore, within these six, there are real and unreal aspects. The unreal aspects are the Contemplation of the Setting Sun, the Contemplation of Water, the Contemplation of Ice, and so on, as they are unreal sources, because the realm and its characteristics appear similar and can be seen in this world. The real sources are from the jeweled ground of beryl up to the jeweled palace contemplation, because that country has real, unpolluted, and visible characteristics.

True Retribution

Regarding true retribution, there are also two aspects: 

1. The principal adornment, which is Amida Buddha. 

2. The adornments of the noble assembly, that is, those who are born together in that assembly now and in the ten directions' Dharma realms. 

Furthermore, within this true retribution, there are both common and distinct aspects. Speaking of the distinct ones, it is Amida Buddha. Within this distinction, there is also the true and the provisional. Speaking of the provisional true retribution, it is the eighth contemplation, the Image Contemplation. Avalokiteśvara, Mahāsthāmaprāpta, and others are also like this. This is because sentient beings' obstructions are heavy, and afflictions are deep. The Buddha, fearing that the true form would not appear due to a sudden thought, therefore provisionally establishes a true image in order to settle the mind's thought, equaling that Buddha to realise the realm; therefore it is called provisional direct retribution. 

Speaking of the real and true retribution, it is the ninth contemplation, the Contemplation of the True Body. This is because, through the preceding provisional true [retribution], gradually ceasing confused thoughts and the mind's eye being opened, one roughly sees the pure two retributions and various adornments of that land, thereby eliminating confusion and delusion. Due to eliminating obstructions, one can see the true characteristics of that realm. 

Speaking of the common true retribution, it refers to Avalokiteśvara, the assembly of sages, and so on. What has been said previously regarding common, true, real, and provisional, directly clarifies the circumstantial and true retributions.

Contemplation

Regarding "Contemplation," it means "illumination;" always using the hand of pure faith to hold the radiance of wisdom, illuminating Amida's true and circumstantial [retributions] and so on. 

Sūtra

Regarding "sūtra," it means "warp;" a warp can hold the weft, enabling it to become a bolt of cloth with its proper use. A sūtra can hold the Dharma, principles, and phenomena corresponding to each other; the meaning of meditative and distracted minds aligning with faculties is not scattered or lost. It can enable those who practice diligently to certainly rely on the conditions of teaching and conduct, riding on the vow to be reborn, realising the unconditioned bliss of the Dharma in that [Pure Land]. Having been born in that land, there is no more fear. For a long time, one will initiate practices, and the effect will be ultimate bodhi. The Dharma-body is eternally abiding, comparable to space. It can bring about these benefits; therefore, it is called a sūtra. 

One Fascicle

Regarding "one fascicle," this Contemplation Sūtra, although speaking of two assemblies and the correct teaching in one part, altogether it becomes one; therefore, it is called "one scroll." 

Therefore, it is called the Sūtra on the Contemplation of the Buddha of Infinite Life, spoken by the Buddha, in one fascicle

This concludes the explanation of its name and meaning.

3. Distinguishing its Doctrine

Third, we will distinguish its essential doctrine and unshared teaching among the greater and lesser.

For example, the Vimalakīrti-nirdeśa-sūtra takes inconceivable liberation as its basic meaning. The Great Chapter Prajñāpāramitā Sūstra takes emptiness and wisdom as its fundamental doctrine. This type of example is not unique.

Now, this Contemplation Sūtra bases its doctrine explicitly on the samādhi of meditation on the Buddha and the samādhi of mindfulness of the Buddha. Its substance is to, with singleness of mind, dedicate merit with the vow to be reborn in the Pure Land.

Regarding the distinction between greater and lesser in oral teachings, someone may ask: "Among the two canons, which canon does this Sūtra belong to? Among the two teachings, which teaching does it encompass?"

Answer: "Now, this Contemplation Sūtra is included in the Bodhisattva Piṭaka and encompassed by the teaching of sudden awakening."

4. Distinguishing Types of Teachers

Fourth, we will distinguish types of teachers.

Generally, the origins of all sutras' discourses don't go beyond five types:

1. Buddha's discourse

2. Noble disciples' discourse

3. Devas' and sages' discourse

4. Pretas' and spirits' discourse

5. Transformation-bodies' discourse

The Buddha himself spoke this Contemplation Sūtra.

Someone may ask: "Where did the Buddha speak, and for whom did He speak?"

Answer: "The Buddha spoke in the Royal Palace for Vaidehī and others."

5. Distinguishing Meditative from Distracted Good

There are six points when distinguishing between the two gates of meditative and distracted practices:

1. The one who requested is Vaidehī. 

2. The one who was requested is the Bhagavān. 

3. The one who spoke is the Tathāgata. 

4. What was spoken of were the sixteen contemplation gates, comprising meditative and distracted good. 

5. The one who acted is the Tathāgata. 

6. For whom it was acted is Vaidehī and others.

Someone may ask: "Through whom were the requests made for twofold meditative and distracted good?"

Answer: "Vaidehī requested the gate of meditative good, but the Buddha himself spoke of the gate distracted good."

Someone may ask: "We don't know where in the text the meditative and distracted good appear. Since the teaching is complete and true, what kind of practitioner can receive it?"

Answer: "There are two interpretations:

1. "First, those who slander the Dharma or lack faith, those in the eight difficult circumstances, and non-humans, these cannot receive the teaching. They are like rotten forests and stubborn rocks, incapable of fresh growth and moistening. Such beings definitely cannot be transformed. Apart from these, anyone who wholeheartedly has faith and rejoices, seeking rebirth, within their entire lifetime, only reciting as few as ten recitations, will, by relying on the Buddha's vow-power, all be born [in the Pure Land]. This answers the previous question of 'what kind of practitioner can receive it.'

2. "Second, regarding 'where in the text they appear,' there are both:

   1. General explanations, and

   2. Specific explanations.

"The general explanation has three different meanings:

1. From 'Vaidehī said to the Buddha, "I beseech you to reveal to me a land of no sorrow and no affliction,' this is Vaidehī stating her mind and generally requesting what she sought for herself.

2. From 'I entreat you, O Sun-like Buddha, to teach me how to visualise a land of pure karmic perfection,' this is Vaidehī generally requesting the practice for herself.

3. From 'The Bhagavān's light illuminated worlds,' this is in response to the previous general request to 'broadly explain for me.' Although there are three different meanings, this completes the answer to the general aspect.

"The specific explanation has two meanings:

1. From 'Vaidehī said to the Buddha, "I wish to be born in the Land of Ultimate Bliss of in the presence of Amitayus,"' this is Vaidehī specifically choosing what she sought for herself.

2. From 'I beseech you to teach me how to contemplate that land and attain right concentration,' this is Vaidehī requesting for herself the practice of specific conduct. Although there are two different meanings, this completes the answer to the specific aspect."

From here onward, the meaning of the two gates of meditative and distracted good will be answered.

Someone may ask: "What is referred to by meditative good? What is referred to by distracted good?"

Answer: "From the Contemplation of the Setting Sun down to the thirteenth contemplation is called meditative good. The three kinds of merit and Nine Grades are called distracted good."

Someone may ask: "What differences are there within meditative good? Where in the text do they appear?"

Answer: "Regarding 'in which text they appear,' the sūtra says 'teach me to contemplate, teach me to attain right concentration'—that's the passage where they appear. As for 'differences,' there are two meanings, firstly, contemplation, and secondly, right concentration:

1. "Contemplation refers to the preliminary steps before meditation, envisioning the general and specific aspects of that land's circumstantial and true recompenses. The text of the Earth Contemplation says, 'Such thinking is called the coarse perception of the Land of Ultimate Bliss,' which corresponds to the phrase 'teach me to contemplate.'

2. "Right concentration means that the conceptual mind completely ceases, discursive thoughts vanish, and one enters samādhi; this is called right concentration. The text of the Earth Contemplation says, 'If one attains samādhi, one will clearly and distinctly see the ground of that land,' which corresponds to the phrase 'teach me to attain right concentration.' Although meditative and distracted [good] have two different meanings, this collectively answers the previous question.

"Moreover, the interpretation given here differs from that of other masters. Other masters take the phrase 'contemplate' and combine it with the three merits and Nine Grades to form distracted good; they take the phrase 'right concentration' and combine it universally with the sixteen contemplations to form meditative good. Such an interpretation is not considered correct. Why? Because the Avataṃsaka Sūtra says: 'Contemplation and right concentration are merely different names for samādhi,' which is consistent with the text of the Earth Contemplation. With this textual evidence, how could it universally apply to distracted good?

6. Reconciling Contradictions and Answering Questions

Sixth, we will reconcile contradictions with sūtras and śāstras and broadly answer questions to explain away doubts. Within this section, there are six points: 

1. First, to address the interpretations of various Dharma masters regarding the meaning of the Nine Grades. 

2. Second, to refute these interpretations using principles. 

3. Third, to present their statements on the Nine Grades and refute them in turn

4. Fourth, to adduce scriptural passages to confirm that [the sūtra] is for ordinary beings, not for noble ones. 

5. Fifth, to reconcile the meaning of "conversion at a later time." 

6. Sixth, to reconcile the meaning that "those of the Two Vehicles' lineage are not born there."

1. Addressing the interpretations of various Dharma masters regarding the meaning of the Nine Grades

First, regarding the interpretations of the masters: 

"First, the three persons of the highest grade are presented. The Highest Level of the Highest Grade," they say, "are Bodhisattvas from the Fourth to the Seventh Ground. How do we know this? Because upon reaching that land, they immediately attain patience at non-arising. The Middle Level of the Highest Grade are Bodhisattvas from the First to the Fourth Ground. How do we know this? Because upon reaching that land, after one small kalpa, they attain patience at non-arising. The Lowest Level of the Highest Grade are Bodhisattvas from the stage of fixed nature up to the First Ground. How do we know this? Because upon reaching that land, after three small kalpas, they first enter the First Ground. These three grades of people are all Mahāyāna mahāsattvas in their stages of attainment.

Next, regarding the three persons of the middle grade, the masters say: 

"The Highest Level of the Middle Grade are those who have attained the Three Fruits. How is this known? Because upon reaching that land, they immediately attain Arhatship. The Middle Grade of the Middle Birth are those of the inner ordinary stage. How is this known? Because upon reaching that land, they attain Stream-Enterer. The Middle Grade of the Lowest Birth are ordinary beings of worldly good, who, weary of suffering, seek rebirth. How is this known? Because upon reaching that land, after one small kalpa, they attain the fruit of Arhatship. These three grades are exclusively noble ones of the Lesser Vehicle.

"The three persons of the lowest grade," they say, "are ordinary beings who have just begun to learn the Mahāyāna. They are divided into three grades according to the lightness or heaviness of their transgressions, all belonging to the same stage. Whether they truly seek rebirth is uncertain, but it can be understood like this."

2. Refuting these Interpretations Using Principles

Second, refuting [these interpretations] using principles. Regarding the statement that Bodhisattvas from the First to the Seventh Ground are involved, as the Avataṃsaka Sūtra states: 

"From the First Ground up to the Seventh Ground, these are beings born of Dharmatā or born of transformation." 

Such beings have never experienced the suffering of differentiated birth-and-death. Discussing their accomplishments, they have already passed through two great asaṃkhyeya kalpas, cultivating both blessings and wisdom, emptying both persons and phenomena. They are all inconceivable, with unrestrained supernatural powers and limitless transformations. Their bodies reside in the reward-body land, constantly hearing the reward-body Buddha expound the Dharma. With compassion, they transform the ten directions, pervading them in an instant. What more would they be concerned about, that they would rely on Vaidehī to request the Buddha for them to be born in the Land of Ultimate Bliss? Based on this scriptural evidence, are not the masters' sayings mistaken? This refutes the previous two points.

Regarding the Lowest Level of the Highest Grade: the statement that they are from the stage of fixed nature up to the First Ground is not necessarily correct. As the sūtra says: 

"These Bodhisattvas are called non-regressing. Their bodies reside in cyclic existence, yet they are not defiled by it, like geese or ducks in water, which the water cannot wet." 

As the Great Chapter Prajñāpāramitā Sūtra says: 

"Bodhisattvas at this stage do not regress because they are guarded by two kinds of true good spiritual friends. Who are they? First, the Buddhas of the ten directions. Second, the great Bodhisattvas of the ten directions. They constantly apply the three karmas outwardly, and there is no regression or loss in all good dharmas; hence, they are called beings on the stage of non-regression." 

These Bodhisattvas are also able to realise awakening through the eight phases and teach sentient beings. Discussing their accomplishments, they have already passed through one great asaṃkhyeya kalpa, cultivating both blessings and wisdom, and so on. Since they possess such supreme merits, what more would they be concerned about, that they would rely on Vaidehī to request their birth? Based on this scriptural evidence, we know that the masters' judgments are indeed mistaken. This refutes their statements regarding highest grade.

Next, refuting their statements on the three persons of the middle grade. The masters say: 

"The Highest Level of the Middle Grade are those who have attained the Three Fruits." 

However, such persons have forever cut off the three evil paths and are not reborn in the four lower realms. Although they may commit transgressive karma in the present, they will certainly not incur future retribution. As the Buddha said: 

"These persons who have attained the Four Fruits sit with me on the throne of liberation." 

Since they possess such power and merit, what more would they be concerned about, that they would rely on Vaidehī to request a path to rebirth?

However, the great compassion of all Buddhas is particularly directed towards those in suffering, those constantly submerged [in saṃsāra]; therefore, they encourage them to return to the Pure Land. It is also like a drowning person, who urgently needs immediate rescue. What need is there to save those already on the shore? Based on this scriptural evidence, we know that the masters' judgments are as mistaken as the previous ones. One can understand my answer to the rest of their statements based on this.

3. Presenting their Statements on the Nine Grades and Refuting them in Turn

Third, again presenting their statements on the Nine Grades and refuting them in return, the masters say:

"The Highest Level of the Highest Grade are Bodhisattvas from the Fourth to the Seventh Ground." 

Then, why does the Contemplation Sūtra say: 

"Three kinds of sentient beings will certainly be reborn. What are these three? First, those who can only uphold the precepts and cultivate loving-kindness. Second, those who cannot uphold the precepts or cultivate loving-kindness, but can only recite the Great Vehicle sūtras. Third, those who cannot uphold the precepts or recite the sūtras, but can only be mindful of the Buddha, Dharma, and Saṅgha, and so on. These three kinds of people, each with their own karma, single-mindedly exert themselves diligently. For one day and one night, or even seven days and seven nights, they continue uninterruptedly. Each dedicates the merit of their actions, seeking to be reborn. At the moment of their death, Amida Buddha, together with transformed Buddhas and a great assembly of bodhisattvas, emit light and extend their hands to welcome them. In an instant, they are born in that land." 

Based on this text, it is precisely the supreme good ordinary beings of the Mahāyāna who, after the Buddha's passing, despite a small number of days, performed powerful karma. How can they be judged to be the same as the supreme noble ones? However, Bodhisattvas from the Fourth to the Seventh Ground, in terms of their accomplishments, are inconceivable. How could they rely on the good deeds of one day or seven days, or be welcomed by a lotus platform extending hands, to be received and reborn? This directly refutes their statements on the Highest Level of the Highest Grade.

Next, regarding the Middle Level of the Highest Grade. The masters say: 

"These are Bodhisattvas from the First to the Fourth Ground." 

Then, why does the Contemplation Sūtra say: 

"It is not necessary for them to uphold the Mahāyāna." 

What does "not necessary" mean? It means they may or may not recite; hence, "not necessary." It only speaks of skilful understanding, not yet of their practice. It also says:

"They deeply believe in cause and effect, and do not slander the Mahāyāna. With these roots of good, they dedicate merit with the vow to be reborn. At the moment of their death, Amida Buddha, together with transformed buddhas and a great assembly of bodhisattvas, extend their hands at once, and they are immediately born in that land." 

Based on this text, these are also ordinary Mahāyāna beings after the Buddha's passing, whose actions and karma are somewhat weaker, leading to a difference in their reception at the time of death. However, bodhisattvas from the First to the Fourth Ground, in terms of their accomplishments, as stated in the Avataṃsaka Sūtra, are inconceivable. How could they rely on Vaidehī's request to be able to be reborn? This refutes their statements on the Middle Level of the Highest Grade.

Next, regarding the Lowest Level of the Highest Grade. The masters say:

"These are bodhisattvas from the stage of fixed nature up to the First Ground." 

Then, why does the Contemplation Sūtra say: 

"They also may believe in cause and effect." 

What does "also may believe" mean? It means they may or may not believe; hence, "also may." It also says: 

"They do not slander the Mahāyāna, but only give rise to the aspiration for unsurpassed Bodhi." 

Only this one phrase is taken as the primary practice, with no other good deeds. They dedicate this single practice, seeking to be reborn. At the moment of their death, Amida Buddha, together with transformed buddhas and a great assembly of bodhisattvas, extend their hands at once, and they immediately attain rebirth.

Based on this text, these are only sentient beings who aroused the Mahāyāna aspiration mind after the Buddha's passing, whose actions and karma are not strong, leading to a difference in their reception at the time of departure. If one discusses the power and influence of bodhisattvas at this stage, they can be reborn in any Pure Land in the ten directions at will. How could they rely on Vaidehī to request the Buddha to encourage them to be born in the Western Land of Ultimate Bliss? This refutes their statements on the Lowest Level of the Highest Grade.

Thus, these three grades have differences in their departure. What are these differences? When one of the Highest Level of the Highest Grade departs, the Buddha and countless transformed buddhas extend their hands at once. When one of the Middle Level of the Highest Grade departs, the Buddha and a thousand transformed buddhas extend their hands at once. When one of the Lowest Level of the Highest Grade departs, the Buddha and five hundred transformed buddhas extend their hands at once. This is simply due to the strength or weakness of their karma, which leads to these differences!

Next, regarding the three persons of the middle grade. The masters say: 

"The Highest Level of the Middle Grade are those who have attained the Small Vehicle's Three Fruits." 

Then, why does the Contemplation Sūtra say: 

"If there are sentient beings who uphold the five precepts and the eight precepts, practising various precepts without committing the five rebellious acts, and are free from all transgressions. At the moment of their death, Amida Buddha, with an assembly of Bhikṣus and noble ones, emits light and expounds the Dharma, appearing before them. This person, having seen them, immediately attains rebirth." 

Based on this text, these are also ordinary beings who uphold the Lesser Vehicle precepts after the Buddha's passing. How could they be lesser noble ones?

Regarding the Middle Level of the Middle Grade, the masters say: 

"They are those of the inner ordinary stage before attaining the Path." 

Then, why does the Contemplation Sūtra say: 

"Upholding the precepts for one day and one night, they dedicate merit with the vow to be reborn. At the moment of their death, they see the Buddha and immediately attain rebirth." 

Based on this text, how can one say they are inner ordinary persons? These are simply ordinary beings without good roots after the Buddha's passing, whose lives are extended for a day or night, who encounter a minor condition, receive minor precepts, and dedicate merit with the vow to be reborn. By the Buddha's vow-power, they immediately attain rebirth. If one discusses small noble ones, their departure is also unimpeded. However, this Contemplation Sūtra was spoken by the Buddha for ordinary beings, it does not concern noble ones.

Regarding the Lowest Level of the Middle Grade, the masters say: 

"These are worldly ordinary beings from before the inner ordinary stage of the Lesser Vehicle, who only cultivate worldly blessings and seek liberation." 

Then, why does the Contemplation Sūtra say: 

"If there are sentient beings who are filial to their parents and practice worldly benevolence and compassion. At the moment of their death, they encounter a good spiritual friend who explains to them the joyful matters of that Buddha-land, the forty-eight vows, and so on. This person, having heard this, is immediately born in that land." 

Based on this text, these are simply people who have not encountered the Buddha-Dharma, and although they practice filial piety, they do not yet have the mind to seek liberation. It is solely at the time of death that they encounter a good [spiritual friend], who encourages them to be reborn. This person, due to this encouragement, turns their mind and immediately attains rebirth. Moreover, this person naturally practised filial piety during their life, and did not do so for the sake of liberation.

Next, refuting their statements on the three persons of the lowest grade. The masters say: 

"These persons are ordinary beings who have just begun to learn the Mahāyāna, divided into three grades according to the lightness or heaviness of their transgressions, without definite stages of attainment, making it difficult to distinguish their levels." 

We believe this is not the case. Why? These three grades of people have neither the good roots of the Buddha-Dharma nor worldly good roots; they only know how to commit evil. How do we know this? As the text on the Highest Level of the Lowest Grade says below, they only do not commit the five grave offences or slander the Dharma; all other evil deeds they fully commit, without any shame or remorse. With just a single thought at the moment of their death, they encounter a good spiritual friend who explains the Mahāyāna to them and teaches them to recite the Buddha's Name even once. At that time, Amida Buddha immediately sends transformed buddhas and bodhisattvas to welcome this person, and they immediately attain rebirth. Such evil persons are seen everywhere. If they encounter good conditions, they immediately attain rebirth. If they do not encounter good conditions, they will certainly fall into the three lower realms and will be unable to escape for a long time.

Regarding the Middle Level of the Lowest Grade: This person previously received the Buddha's precepts but failed to uphold them, immediately breaking them. They also stole property belonging to the Saṅgha, and property of the present Saṅgha, spoke impure Dharma, and had not a single thought of shame or remorse. At the moment of their death, the fierce fires of hell all arrived at once, appearing before them. When they saw the fire, they immediately encountered a good spiritual friend who explained the merits and virtues of that Buddha-land and encouraged them to be reborn. This person, having heard this, immediately saw the Buddha and was reborn with the transformed [Buddhas]. At first, they did not encounter good [conditions], and the fires of hell came to welcome them. Later, they met good [conditions], and the transformed buddhas came to welcome them. This is all due to Amida's vow-power.

Regarding the Lowest Level of the Lowest Grade: These sentient beings commit unwholesome karma, the five grave offences and ten unwholesome deeds, possessing all unwholesomeness. Due to their evil karma, this person is destined to fall into hell, endlessly for many kalpas. At the moment of their death, they encounter a good spiritual friend who teaches them to recite Amida Buddha's Name and encourages them to be reborn. This person, following the teaching, recites the Buddha's name and is immediately reborn by relying on that thought. If this person had not encountered good [conditions], they would certainly have sunk down. Because they encountered good [conditions] at the very end, the seven treasures came to welcome them.

Furthermore, examining the meditative good of this Contemplation Sūtra and the context of the upper and lower grades, it is entirely about ordinary beings in the age of the five defilements after the Buddha's passing. It is simply due to differences in the conditions they encounter that the Nine Grades are distinguished. Why? The three persons of the highest grade are ordinary beings who encounter great conditions. The three persons of the middle grade are ordinary beings who encounter minor conditions. The three persons of the lowest grade are ordinary beings who encounter evil conditions. Due to their evil karma, at the moment of death, they rely on good [conditions] and, by the Buddha's vow-power, are able to be reborn. Upon the opening of the lotus flower in that land, they first give rise to the aspiration for Bodhi. How can it be said that they are persons who have just begun to learn the Mahāyāna? If one holds this view, one will mislead oneself and others, causing immense harm. Now, [I will] present the text one by one to clearly demonstrate. [I] wish to enable all good and evil ordinary beings of the present time to equally partake in the Nine Grades, to have faith without doubt, and by relying on the Buddha's vow-power, all to be reborn.

4. Scriptural Passages Conforming that the Sūtra is for Ordinary Beings

Fourth, adducing passages to clearly demonstrate.

Someone may ask: "Regarding the previous refutations, how do we know that the Bhagavān definitely spoke for ordinary beings, and not for noble ones? Is it merely based on human reasoning, or is there also sacred teaching to prove it?"

Answer: "Sentient beings' defilements are heavy, their wisdom shallow and limited. The Noble One's intention is profound and vast; how could one presume to know it oneself? Now, each point will be taken from the Buddha's own words as clear proof. Within this proof, there are ten passages. What are they?

1. First, as the Contemplation Sūtra says: 'The Buddha told Vaidehī: "I will nofw extensively explain various metaphors for you, and also enable all ordinary beings in future generations who wish to cultivate pure practices to be born in the Western Land of Ultimate Bliss."' This is the first proof.

2. Second, it says: 'The Tathāgata now speaks of pure karma for all sentient beings in future generations who are afflicted by the thief of defilements.' This is the second proof.

3. Third, it says: 'The Tathāgata now teaches Vaidehī and all sentient beings in future generations to contemplate the Western Land of Ultimate Bliss.' This is the third proof.

4. Fourth, it says: 'Vaidehī said to the Buddha: "I now, by the power of the Buddha, see that land. If the Buddha passes away, how will all sentient beings, oppressed by the five sufferings of defilement, evil, and unwholesomeness, be able to see that Buddha-land?"' This is the fourth proof.

5. Fifth, as the beginning of the Contemplation of the Setting Sun says: 'The Buddha told Vaidehī: "You and sentient beings should single-mindedly be mindful of..." and so on, up to "all sentient beings, unless born blind, those with eyes can see the sun."' This is the fifth proof.

6. Fifth, as the beginning of the Contemplation of the Setting Sun says: 'The Buddha told Vaidehī: "You and sentient beings should single-mindedly be mindful of..." and so on, up to "all sentient beings, unless born blind, those with eyes can see the sun."' This is the fifth proof.

7. Seventh, as the Lotus Throne Contemplation says: 'Vaidehī said to the Buddha: "I, by the Buddha's power, can see Amida Buddha and the two Bodhisattvas; how will sentient beings in the future be able to see them?"' This is the seventh proof.

8. Eighth, next, in the answer to the request, it says: 'The Buddha told Vaidehī: "You and sentient beings who wish to contemplate that Buddha should give rise to the contemplation."' This is the eighth proof.

9. Ninth, as the Image [of Amida] Contemplation says: 'The Buddha told Vaidehī: "All Buddhas and Tathāgatas enter the contemplations of all sentient beings; therefore, when you visualise the Buddha..."' This is the ninth proof.

10. Tenth, as each of the Nine Grades says: 'for all sentient beings.' This is the tenth proof.

Although there are ten different phrases above, they prove that the Tathāgata spoke this sixteen contemplations Dharma teaching solely for sentient beings constantly immersed [in saṃsāra], and it does not concern great or lesser noble ones. With this scriptural evidence, how could it be mistaken!"

5. Reconciling the Meaning of "Conversion at a Later Time"

Fifth, reconciling the meaning of "Conversion at a Later Time." There are two points here:

1. The treatise [Mahāyāna Saṅgraha] states:

"Just as a person who recites the name of Bahuratna Buddha immediately attains non-retrogression from unsurpassed Bodhi..."

[Someone may thus ask:] "Generally, Bodhi is the term for the fruit of buddhahood, and it is also the Dharma by which a person realises buddhahood, which is the direct reward. It requires the complete fulfilment of ten thousand practices to achieve it. How can one expect to achieve it merely by reciting the Buddha's name as a single practice? There is no such case."

Although it may be said that it is not yet known about, it is indeed one of the ten thousand practices. How do we know this? As the Avataṃsaka Sūtra says:

"Virtue-Cloud Bhikṣu said to Sudhana: 'Among the ocean of samādhis of the Buddha-Dharma, I only know one practice, namely, the samādhi of mindfulness of the Buddha.'"

With this textual evidence, is it not a single practice? Although it is a single practice, in cyclic existence, even up to the attainment of Buddhahood, one will never regress or fall; hence, it is called "non-falling."

Someone may further ask: "If that is the case, the Lotus Sūtra says: 'Even a single utterance of "Namo Buddha" has already accomplished the Buddha Way.' Does this also mean Buddhahood is already accomplished? What is the difference between these two passages?"

Answer: "In the treatise, uttering the Buddha's Name is solely for one's own attainment of the Buddha-fruit. In the sūtra, uttering the Buddha's name is to distinguish from the ninety-five kinds of outer paths. Among the outer paths, there is no one who utters the Buddha's Name. But if one utters the Buddha's name even once, one is already included in the Buddha-Way; hence, it says 'already accomplished.'"

2. The treatise [Mahāyāna Saṅgraha] also says:

"Just as a person solely by generating the vow is born in the Land of Ultimate Bliss." 

For a long time, scholars who generally discuss this have not understood the treatise's meaning, mistakenly citing the Lowest Level of the Lowest Grade, where ten recitations of the Buddha's Name are similar to this, yet they do not immediately attain birth. [They suppose that] it's like one gold coin becoming a thousand; it takes many days, not just one day to become a thousand. Ten recitations of the Buddha's name are also like this; they merely serve as a cause for distant birth; therefore, immediate birth is not attained. It is said that the Buddha directly spoke for future ordinary beings, wishing them to abandon evil and recite the Buddha's Name, deceptively saying they would be born, but in reality not yet born—this is called "conversion at a later time."

Then, why does the Amida Sūtra say: 

"The Buddha told Śāriputra: 'If there are good men or good women who hear of Amida Buddha, they should uphold the Name, for one day, or even seven days, with a single mind desiring to be born. At the moment of their death, Amida Buddha and a host of noble ones will welcome them to be born.' Next, all Buddhas in the ten directions, as numerous as the sands of the Ganges River, each extend their broad and long tongues, covering the three thousand great thousand worlds, speaking sincere words: 'All you sentient beings should believe in this sūtra, which is protected and remembered by all Buddhas.'" 

The phrase "protected and remembered" refers to the above-mentioned reciting the Buddha's Name for one day, or even seven days. Now that there is such sacred teaching as clear proof, we do not know why all practitioners today, for some reason, accept and believe the treatises of the ordinary and small, while turning the sincere words of the Buddhas into false statements. How agonising and difficult it is to utter such unbearable words! Nevertheless, I earnestly pray that all those who wish to be reborn, my good spiritual friends, will ponder well. It is better to mistakenly believe the Buddha's words in this life than to cling to the Bodhisattva treatises as a guide. If one clings to this view, it will lead to one's own downfall and mislead others.

Someone may ask: "How can one practice and yet not be reborn?"

Answer: "If one wishes to be reborn, one must have complete practice and vows to be able to be born. This treatise only speaks of generating vows and does not discuss practice."

Someone may ask: "Why does it not discuss practice?" 

Answer: "Because not even a single thought has ever been put into it; therefore, it does not discuss practice."

Someone may ask: "What is the difference between the meaning of vows and practice?"

Answer: "As the sutra says: 'If there is only practice, practice alone is isolated and cannot reach its destination. If there is only a vow, a vow alone is empty and cannot reach its destination. One must have vows and practice supporting each other, and all undertakings will be accomplished.' Therefore, in this treatise, it directly speaks of generating vows without discussing practice; hence, not immediately attaining rebirth and serving as a cause for distant rebirth, its meaning is like this."

Someone may ask: "What does it mean by 'vows' that are said to not lead to rebirth?"

Answer: "Hearing others say that the joy of the Western [Pure Land] is inconceivable, one immediately makes a vow: 'I also wish to be reborn.' After speaking this, one does not continue [the practice]; hence, it is called a vow. 

However, in this Contemplation Sūtra, ten recitations of the Buddha's name encompass ten vows and ten practices, fully complete. How are they complete? The word Namo means 'taking refuge,' and it also carries the meaning of generating vows and dedicating merit. The words Amida Buddha are the practice. Because of this meaning, one will certainly attain rebirth. 

Furthermore, in the treatise, reciting Bahuratna Buddha's name is for seeking the Buddha-fruit, which is the true recompense. The mere generation of a vow to seek rebirth in the Pure Land is the circumstantial recompense. How can a direct reward and a circumstantial recompense be similar? However, the true recompense is difficult to achieve; even a single practice, no matter how profound, may not accomplish it. The circumstantial recompense is easy to seek; therefore, a single aspiration of the mind is not sufficient to enter. Nevertheless, it is like a person from a border region seeking refuge; it is easy to become a refugee but difficult to become a lord. Nowadays, those who wish to be reborn are all sentient beings seeking refuge; how could it not be easy? As long as one [recites] from the beginning of life to as few as ten recitations, by the Buddha's vow-power, all will be reborn; hence, it is called 'easy.' This cannot be defined by words, nor can those who believe be left in doubt; sacred teachings must be cited to clarify, so that those who hear it may dispel their confusion."

6. Reconciling the Meaning of "those of the Two Vehicles' lineage are not born there"

Sixth, reconciling the meaning of "those of the Two Vehicles' lineage are not born there."

Someone may ask: "Is Amida's Pure Land a reward-body land or a transformed-body land?"

Answer: "It is a reward-body land, not a transformed-body land. How do we know this? As the Mahāyāna Sūtra of Same Lineage says: 

"'The Western Land of Ultimate Bliss, Amitābha Buddha, is a reward-Buddha and a reward-land.' 

"Also, the Sūtra of Immeasurable Life says: 

"'When Dharma-Storehouse Bhikṣu was practicing the Bodhisattva path in the presence of King of the World Buddha, he made forty-eight vows.' 

"Each vow stated:

"'If I attain Buddhahood, should sentient beings in the ten directions who recite my name and wish to be born in my land, even down to ten recitations, not be born, then I shall not attain perfect awakening.'"

"Now that he has attained Buddhahood, it is the body that requites the causes. 

"Furthermore, in the Contemplation Sūtra, when the three persons of the highest grade are at the moment of death, it is said that Amitābha Buddha and transformed Buddhas and Bodhisattvas come to welcome them. The reward-body Buddha and transformed Buddhas come together to extend their hands; hence, the term 'together with.' With this textual evidence, we know it is a reward-body land.

"However, the reward-body and response-body are different names for eyes [of wisdom]. Earlier, 'reward' was translated as 'response,' and later 'response' was translated as 'reward.' Generally, 'reward' means that the causal practices are not in vain and will certainly bring about a future fruit; because the fruit corresponds to the cause, it is called a reward. Also, the ten thousand practices cultivated over three great asaṃkhyeya kalpas must certainly result in Bodhi; now that the path is accomplished, it is the response-body. This is how the Buddhas of past and present distinguish and establish the three bodies; apart from these, there is no other substance that can do so. Even if there are countless eight phases [of the Buddha's life], and names as many as the grains of sand, fundamentally speaking, they all fall under transformation. Now, Amitābha is a reward-body buddha of the present."

Someone may ask: "Since it is said to be a reward-body, a reward-body is ever-abiding and never undergoes birth and extinction. Why does the Sūtra on Avalokiteśvara's Prophecy say that Amitābha Buddha also has a time of entering Nirvāṇa? How can this be universally explained?"

Answer: "The meaning of entering or not entering [Nirvāṇa] is solely the realm of the Buddhas. It is not something that the shallow wisdom of the Three Vehicles can peek into, let alone what an ordinary common being can presume to know. Nevertheless, if you truly wish to know, I dare to cite Buddha-sūtras as clear proof to dispel your doubts. What are they?

"As the Great Chapter Prajñāpāramitā Sūtra, in the "Chapter on Nirvāṇa Not Being a Transformation," says: 

'The Buddha told Subhūti: "What do you think, if there is a transformed person creating a transformed person, is this transformation in any way real and not empty?" 

Subhūti replied: "No, Bhagavān!" 

The Buddha told Subhūti: "Form is transformation, feeling, perception, volitional formations, and consciousness are transformation, and even all-knowledge is transformation." 

Subhūti said to the Buddha: "Bhagavān! If worldly dharmas are transformation, then supra-mundane dharmas are also transformation. Namely, the four foundations of mindfulness, the four right exertions, the four bases of psychic power, the five faculties, the five powers, the seven factors of awakening, the eight noble paths, the three gates of liberation, the Buddha's ten powers, the four fearlessnesses, the four unhindered knowledges, the eighteen uncommon dharmas, and the fruits of all dharmas, and the noble persons, namely stream enterers, once returners, non returners, arhats, pratyekabuddhas, bodhisattvas mahāsattvas, and all buddhas, bhagavāns, are these dharmas also transformation?" 

The Buddha told Subhūti: "All dharmas are transformation. In these dharmas, there is the transformation of the Śrāvaka-Dharma, the transformation of the Pratyekabuddha-Dharma, the transformation of the Bodhisattva-Dharma, the transformation of the Buddha-Dharma, the transformation of the defilement-Dharma, and the transformation of the karma-condition Dharma. For these reasons, Subhūti, all dharmas are transformation." 

Subhūti said to the Buddha: "Bhagavān! Are these eradicated defilements, namely the fruit of Stream-Entry, the fruit of Once-Returner, the fruit of Non-Returner, the fruit of Arhatship, the path of Pratyekabuddha, and the eradication of all defilement habits, all transformations?" 

The Buddha told Subhūti: "If any dharma has the characteristic of birth and extinction, it is transformation." 

Subhūti said: "Bhagavān! What dharma is not transformation?" 

The Buddha said: "The dharma that has no birth and no extinction is not transformation." 

Subhūti said: "What is the non-birth and non-extinction that is not transformation?" 

The Buddha said: "Nirvāṇa, which is free from deceptive characteristics, that dharma is not transformation."

"Bhagavān! 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 Buddhas, the nature of all dharmas is always empty, and empty nature is Nirvāṇa. How can Nirvāṇa, a single dharma, not be like a transformation?" 

The Buddha told Subhūti: "Indeed, indeed! All dharmas are equal, not created by śrāvakas, and so on, and empty nature is Nirvāṇa. If newly aspiring Bodhisattvas hear that all dharmas are ultimately empty in nature, and even Nirvāṇa is also like a transformation, their minds will be astonished and terrified. For the sake of these newly aspiring Bodhisattvas, one distinguishes that which has birth and extinction as like a transformation, and that which has no birth and no extinction as not like a transformation."

"Now, with this sacred teaching, we can verify that Amida is indeed a reward-body. Even if he later enters Nirvāṇa, the meaning is unimpeded. All those with wisdom should understand this."

Someone may ask: "Since that Buddha and land are said to be a reward-body, and reward-Dharma is exalted and subtle, difficult for small noble ones to attain, how can defiled ordinary beings enter?"

Answer: "If one speaks of the defilements and obstructions of sentient beings, it is indeed difficult to happily aspire and enter. It is precisely by relying on the Buddha's vow as a powerful condition that all those of the five vehicles can equally enter."

Someone may ask: "If it is said that ordinary beings and lesser noble ones can be born there, why does Vasubandhu's Discourse on the Pure Land say: 

"'Women and those with impaired faculties, and those of the Two Vehicles' lineage are not born there'? 

"Now, there are those of the Two Vehicles present in that land. How can this treatise's teaching be reconciled?"

Answer: "You only recite the text without delving into its principle; moreover, you cling to clumsiness and harbor confusion, with no way to be enlightened. Now, I will cite Buddha's teaching as clear proof to dispel your doubts. What is it? It is the three persons of the lowest grade in the Contemplation Sūtra. How do we know this? As the text on the Highest Level of the Lowest says: 

"'Or there are sentient beings who have committed many evil deeds and are without shame or remorse. When such foolish persons are at the moment of death, they encounter a good spiritual friend who explains the Mahāyāna to them and teaches them to recite Amida Buddha's name. As they recite the Buddha's Name, transformed buddhas and bodhisattvas appear before them, and a golden light canopy welcomes them back to that land. After the lotus flower opens, Avalokiteśvara explains the Mahāyāna to them. This person, having heard this, immediately gives rise to the aspiration for unsurpassed Bodhi.'"

Someone may ask: "What is the difference between 'lineage' and 'aspiration'?"

Answer: "Simply for convenience of expression, there is no difference in meaning. When the lotus flower opens, this person's physical vessel is pure and fully capable of hearing the Dharma; it does not distinguish between Great and Lesser [Vehicles]. As long as they hear, they immediately give rise to faith; therefore, Avalokiteśvara does not speak of the Lesser Vehicle to them, but first speaks of the Mahāyāna. Hearing the Mahāyāna, they rejoice and immediately give rise to the unsurpassed aspiration fpr Bodhi; this is called the birth of the Mahāyāna lineage, and also the birth of the Mahāyāna aspiration. Furthermore, when the lotus flower opens, if Avalokiteśvara were to first speak of the Lesser Vehicle, and they heard the Lesser Vehicle and gave rise to faith, that would be called the birth of the Two Vehicles' lineage, and also the birth of the Two Vehicles' aspiration. Since this grade is so, the lower two grades are also the same. These three grades of people all give rise to the aspiration there; it is precisely because they hear the Mahāyāna that the Mahāyāna lineage is born. Because they do not hear the Lesser Vehicle, the Two Vehicles' lineage is not born. In general, 'lineage' refers to their aspiration. The explanation of 'the Two Vehicles' lineage are not born there' is now complete.

"Regarding the meaning of 'women and those with impaired faculties,' it is understandable that they are not there. Furthermore, sentient beings in the ten directions who cultivate the precepts and practices of the Lesser Vehicle and wish to be reborn will have no hindrance whatsoever and will all attain rebirth. But upon reaching that land, they first realise the Lesser Fruit [of arhatship], and having realised it, they immediately turn towards the Great [Vehicle]. Once they turn towards the Mahāyāna, they will no longer regress to the aspiration of the Two Vehicles; hence, it is called 'the Two Vehicles' lineage are not born there.' The former explanation is from the beginning of uncertainty, the latter explanation is from the end of the lesser fruit. This should be understood."

Back to the Index
Next Section