Shingan's Portal - 2. The Section on the Sūtra's Introduction (fascicle 2)

Shingan's Portal

Commentary on the Sutra on Contemplation of Amitāyus

2. The Section on the Sūtra's Introduction (fascicle 2)

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Outline

Introductory Explanation

1.1. Preface Certifying Faith

1.2. Preface on the Initiating Circumstances (seven subsections)

Introductory Explanation

From here onward, the following textual materials are briefly summarised under five headings to clarify their meaning:

From "Thus have I heard" down to "will be tormented by the five kinds of suffering. How then will they be able to see Amida Buddha’s World of Perfect Bliss?"—this section elucidates the preface section.
From the first line of the Contemplation of the Sun, "The Buddha said to Vaidehī, 'You and other people…'" down to the Lowest Level of the Lowest Grade—this section clarifies the main teaching section.
From "When this discourse was spoken…" down to "devas also awakened aspiration for the supreme awakening."—this is the section that properly explains the benefit obtained.
From "Ānanda addressed the Buddha…" down to Vaidehī and the others rejoicing—this section clarifies the transmission and dissemination.

These four sections are what the Buddha directly taught in one assembly at the royal palace.

From the passage where Ānanda conveys the teaching to the assembly at Gṛdhrakūṭa, this is another assembly, which also has three parts:
1. From "Then the Bhagavān returned to Gṛdhrakūṭa walking in the air"—this section clarifies the introductory division.
2. From "After that, when Ānanda expounded to the whole assembly all that had happened"—this section clarifies the main exposition.
3. From the entire assembly rejoicing and upholding the practice—this clarifies the transmission and dissemination section.

However, every transformation necessarily has its cause. Therefore, the introductory section is explained first. Once the introduction has been given, the main exposition can properly set forth what was spoken. Next, the main teaching is clarified. Once the teaching has been fully explained, to ensure that what has been said is carried on into later times, the merits are extolled and study is encouraged. Hence, the transmission is explained afterward.

Although the above has five different categories of meaning, this concludes the brief explanation of the threefold structure of introduction, main exposition, and dissemination.

Further, within the introductory portion above, there is again a twofold division:

From the phrase "Thus have I heard"—this is called the Preface Certifying Faith.
From "At one time…" down to "How then will they be able to see the World of Ultimate Bliss?"—this properly explains the Preface on the Initiating Circumstances.

1.1. Preface Certifying Faith

To begin with, the Preface Certifying Faith has two meanings:

First, the two words "Thus have" broadly indicate the teaching master, the one who proclaims the teaching.
Second, the two words "I heard" specifically indicate Ānanda, the one who received the teaching.

Therefore it says "Thus have I heard." This gives a twofold explanation.

Again, the phrase "Thus have" indicates both the Dharma gate of meditative and distracted [good]. It is a fixed expression. According with the capacity of beings, it will surely bring benefit. This shows that what the Tathāgata has spoken is without error or falsehood, hence it is said "thus."

Again, the word "thus" means "in accordance with the minds of sentient beings." As they desire in their hearts, so does the Buddha deliver them. When the capacity of beings and the teaching are in accord, it is also termed "thus."

Moreover, "thus" means that what the Tathāgata has spoken accords with the gradual when he teaches gradually, accords with the sudden when he teaches suddenly, accords with appearances when he teaches appearances, accords with emptiness when he teaches emptiness, accords with persons and dharmas when he teaches persons and dharmas, accords with the deva's dharma when he teaches the deva's dharma, accords with the lesser when teaching the lesser, accords with the greater when teaching the greater, accords with the worldly when teaching the worldly, accords with the noble when teaching the noble, accords with causes when teaching causes, accords with results when teaching results, accords with suffering when teaching suffering, accords with bliss when teaching bliss, accords with the distant when teaching the distant, accords with the near when teaching the near, accords with the same when teaching the same, accords with the different when teaching the different, accords with purity when teaching purity, and accords with defilement when teaching defilement. When the Tathāgata contemplates all dharmas, though they are a thousand kinds and ten thousand distinctions, he sees and knows them all clearly. According to the mind, practice arises, and the benefits differ accordingly. The law of karma and its fruits is just as it is; not one errs. This is also called "thus." Hence it says "thus."

The phrase "I heard" means that Ānanda was the Buddha’s attendant, constantly following behind the Buddha, extensively learned and knowledgeable, personally present at the seat, able to hear and retain [the teaching], directly receiving the meaning of the teaching, representing that there was no error in transmission. Therefore it says "I heard."

Again, the term Preface Certifying Faith means that Ānanda received and upheld the Buddha’s teaching and passed it on to later generations. In order to face sentient beings, he is expressing that "This Dharma on contemplation, I heard from the Buddha," thereby attesting its truth and credibility. Hence it is named the Preface Certifying Faith. It is according to Ānanda’s explanation.

1.2. Preface on the Initiating Circumstances (seven subsections)

Secondly, within the Preface on the Initiating Circumstances, there is a detailed division into seven subsections:

From "At one time, the Buddha was at…" down to "the Dharma Prince being the chief among them."—this section explains the introductory preface before the teaching.
From "In the great city of Rājagṛha…" down to "his countenance was peaceful and content."—this section properly explains the occasion for initiating the teaching due to the father’s imprisonment.
From "Them, Ajātaśatru…" down to "not allow her to come out again."—this section explains the circumstance of the mother’s confinement.
From "Then Vaidehī, having been confined..." down to "what karmic relations could have caused you to become a relative of Devadatta?"—this section explains the circumstance of lamentation over suffering.
From "I beseech you, Bhagavān, please explain to me in detail…" down to "teach me how to attain right perception."—this section explains the circumstance of rejoicing towards the Pure Land.
From "Then the Bhagavān smiled slightly…" down to "accomplished the true pure acts."—this section explains the circumstance of revealing the practices of distracted good.
From "The Buddha said to Ānanda and the others, 'Listen closely…'" down to "how do I visualise the Land of Ultimate Bliss?"—this properly explains the circumstance of instruction on medidative good.

Although there are seven sections above, this completes the detailed summary of the Preface on the Initiating Circumstances.

1. Preface before the Teaching

First, the preface before the teaching. Within this preface, there are four subtopics.

a. The Time of the Teaching – "At one time…"

The phrase "At one time" explicitly indicates the moment at which the teaching is given.

Whenever the Tathāgata is about to expound the Dharma, he first relies upon a specific time and place, for the awakening of beings always depends on causal conditions. The teaching master must respond to the occasion, awaiting the right time and place. "At one time" may refer to any of the twelve two-hour periods of the day and night, or the four seasons of the year, and so forth. All these are moments when the Tathāgata, according to capacities, draws beings to teach them. As for place, the Buddha teaches wherever is suitable: in mountains and forests, in royal palaces or market towns, in open fields or graveyards, before larger or smaller gatherings of devas and humans, among śrāvakas or bodhisattvas, before the eight kinds of non-human beings and their kings, amid assemblies of ordinary folk, or solely among noble ones. The Tathāgata contemplates these times and places precisely, neither adding nor subtracting; according to the conditions, he bestows the Dharma so that each benefits as is fitting. Just as a great bell cannot sound without being struck, so too the Great Sage, out of compassion, invariably awaits a request before preaching, hence the phrase "At one time." Again, "At one time" alludes to the present story: when Ajātaśatru had newly risen in rebellion, where was the Buddha? At that very time, the Tathāgata, accompanied only by the two communities (bhikṣus and bhikṣuṇīs), was dwelling on Gṛdhrakūṭa. Thus, the text says "At one time" to situate what follows (raising the perspective from below to above). Conversely, the same phrase marks how, while the Buddha and the two communities were on the Gṛdhrakūṭa, they heard of Ajātaśatru’s grave offence (bringing the viewpoint from above down to what ensues). Therefore, the wording "At one time" conveys both directions.

b. The Teacher – "the Buddha…"

The word "Buddha" designates the teaching master and distinguishes him from all other buddhas, thereby highlighting Śākyamuni in particular.

c. The Place – "dwelling in Rājagṛha…"

This passage shows two sorts of places in which the Tathāgata moves and teaches:

In royal cities and towns, so that he may teach those still living the household life.

Lay people, ever seeking the five sensual desires, regard such pursuit as normal; even should they raise a pure thought, it is like writing on water. Yet the Buddha, following conditions and guided by great compassion, never abandons them. Because monks and layfolk differ in appearance, they cannot reside together; this is called "abiding in the sphere of layfolk."

On Gṛdhrakūṭa and similar mountains, so that he may teach those who have gone forth.

Monastics renounce body and life, severing the desire to return in sincerity. Their minds, diamond-hard, are like perfect mirrors. Aspiring to the Buddha-land, they benefit self and others on a vast scale; unless one absolutely leaves the dusty clamour, such virtue cannot be realised. This is called abiding in dependence [i.e. in dependence on alms].

d. The Saṅgha – "together with a great saṅgha of bhikṣus…"

From this clause down to "with the Dharma Prince being the chief among them" the text describes the Buddha’s disciples. They fall into two groups: the śrāvaka saṅgha and the bodhisattva saṅgha:

i. The Śrāvaka Saṅgha (nine features)

Within the śrāvaka saṅgha, there are nine features:

"Together with…" – the Buddha himself, united with the saṅgha.
Collectively great.
Visibly great.
The saṅgha great.
Great in seniority.
Great in number.
Great in eminent elders.
Great in genuine inner virtue.
Great in fruit realised.

Question: "Why do almost all sūtra prefaces list these same śrāvakas?"

Answer: "This carries a distinctive meaning. How so? Most of these śrāvakas were formerly non-Buddhist ascetics. The Sūtra of the Wise and the Foolish relates that:

"'Uruvilvā-Kāśyapa led five hundred followers in heterodox practices; Gayā-Kāśyapa led two hundred and fifty; Nadī-Kāśyapa led two hundred and fifty. Together one thousand. All were converted by the Buddha and realised the fruit of arhatship. Another two hundred and fifty, disciples of Śāriputra and Maudgalyāyana, also pursued wrong practices in one place, yet were likewise transformed and attained the Way. When these four groups gathered in one place, they numbered one thousand two hundred and fifty.'"

Question: "Yet some members of the saṅgha were not former outsiders; why give a single collective heading?"

Answer: "According to the canon, these erstwhile ascetics ever accompanied the Bhagavān, never leaving him. The redactors of the scriptures highlighted what set them apart, hence the distinctive naming: those of non-Buddhist origin were many, the others few."

Question: "Why did these former outsiders remain constantly near the Buddha?"

Answer: "Two explanations:

From the Buddha’s perspective: These ascetics had long been fanned by the winds of wrong views; not merely for one life. Though they had entered the true gate, residual habits remained. The Tathāgata, knowing this, would not permit them to wander elsewhere, lest they damage the tender roots of right view in other beings, increase evil karma, and fail to bear the later fruit of liberation. Therefore, he kept them close and forbade them to influence others wrongly.
From the ascetics’ own perspective: Kāśyapa and the rest, having drifted through birth-and-death for countless aeons, had suffered unspeakably in the six realms. Their deluded, evil views had bound them to the whirlwind of wrong paths. Never before had they met an enlightened teacher; now, by past affinity, they encountered the Compassionate One. Bathed in his Dharmic grace, they felt a debt of gratitude beyond words. Hence, they served the Sage in person, unwilling to leave him even briefly."

Question: "Why are they called 'venerable elders renowned to the saṅgha?'"

Answer: "High in virtue is termed 'venerable;' advanced in years is termed 'elder.' All, ordinary and noble alike, recognise their inner excellence and their outward distinction; therefore, they are elders renowned to the saṅgha."

Thus, the nine features above conclude the account of the śrāvaka saṅgha.

ii. The Bodhisattva Saṅgha (seven features)

Within this saṅgha, there are seven features:

Their designation.
Their number.
Their stations.
Their fruit.
Their virtues.
A special mention of Mañjuśrī’s exalted position.
A summary conclusion.

These bodhisattvas possess boundless vows and practices, abide in every merit of the Dharma, travel freely through the ten directions, and employ skilful means. Entering the Treasury of the Buddha’s Dharma, they reach the far shore. In innumerable worlds they transform beings until all achieve equal enlightenment. Their light blazes forth, illumining the ten quarters; innumerable buddha-lands quake in six ways. According to conditions they reveal and turn the Dharma-wheel, beat the Dharma-drum, brandish the Dharma-sword, peal the Dharma-thunder, let fall the Dharma-rain, and bestow the Dharma-gift, perpetually awakening all worlds with the sound of the Dharma. They tear apart nets of wrong views, eradicate all misconceptions, disperse worldly defilements, and demolish the trenches of desire; they manifest clarity and purity, merge their light with the Buddha-Dharma, propagate the true teaching, and grieve for living beings. Never arrogant, they abide in the Dharma of equality, endowed with immeasurable hundreds of thousands of samādhis. In a single thought-moment they pervade all realms. Bearing beings on their backs, they cherish them as sons. All wholesome roots they ferry to the further shore; they acquire the Buddhas’ immeasurable virtues, and their wisdom shines forth inconceivably.

Though set out under seven headings, this completes the account of the bodhisattva assembly.

Although the above treats two distinct assemblies, this concludes the full exposition of the introductory preface before the teaching.

2. Condition of the Imprisonment of the Father

Second, in the section on the condition of the imprisonment of the father, there are seven subsections.

a. The place where the Teaching Begins

From "Then, in the great city of Rājagṛha…" the commentary first identifies the place where the Buddha’s salvific activity is set in motion. In ancient times, ordinary townsfolk who built their houses inside the city found them repeatedly destroyed by lightning-fire, whereas the royal residences were never touched. The people petitioned the king:

"Whenever we build houses, they are burned by heavenly fire, yet the royal dwellings are never harmed. Why?"

The king answered:

"Henceforward, when you put up a house, say, 'I am building this house for the king.'"

After following the royal decree, their houses were no longer burned, and the name "King’s House" (Rājagṛha) was handed down. The city was truly vast, home to nine hundred million inhabitants; therefore, the text says "the great city of Rājagṛha."

As for why this place became the locus of teaching, there are two reasons:

Prince Ajātaśatru rises in revolt, imprisons his parents, and, through that calamity, the Queen becomes weary of the Sahā world and wishes for a world free from sorrow.
The Tathāgata responds to Vaidehī’s plea: his radiance turns into a jewelled terrace and his holy form appears, whereupon the queen seeks birth in the Land of Peace and Joy. The Buddha opens with the cause of the three kinds of merits, the true contemplations which are the gate of meditation, and reveals the nine grades of benefit. Because the teaching is thus set in motion, this section is called the place where the teaching begins.

b. Ajātaśatru's Readiness to Accept Evil Counsel

Second, from "There was a certain crown-prince…" down to "under the instruction of a wicked friend", the text shows how Ajātaśatru, in a moment of delusion, embraced the deception of an evil man.

"Prince" marks his rank; "Ajātaśatru" is his proper name. This is the pronunciation in the western regions, in this land, differently, his name means "Unborn Foe" and, by a secondary interpretation, "Broken-Finger."

Question: Why is he called "Unborn Foe" or "Broken-Finger?"

Answer: Both names arise from former causes and conditions, hence their designations.

The causal story is this: In former times, the king, his father, had no sons. He sought blessings from deities everywhere, yet obtained none. An astrologer suddenly reported to the king:

"I know of a sage in the mountains who will soon abandon his life; after his death, he will certainly be born as Your Majesty’s son."

Delighted, the king asked:

"When will that man die?"

The astrologer replied:

"Only after a further three years will he pass away."

The king said:

"I am already advanced in years and my realm has no heir; how can I wait another three years?"

He therefore despatched an emissary to the mountain to request the sage’s favour:

"Our great king is childless and without successor. He has sought divine help everywhere to no avail. An astrologer has foreseen that when your life ends, you will become his son. May the Great Sage kindly bestow his grace and come soon."

The envoy reached the sage and faithfully conveyed the king’s plea. The sage replied:

"I still have three years to live. To bid me go at once cannot be done."

The envoy returned and reported the sage’s words in full. The king said:

"I am sovereign of the whole land; all beings belong to me. I have approached him with courtesy—how dare he refuse my request?"

He again ordered the envoy:

"Go back and press him. If he will not comply, kill him; once he is dead, he may refuse to be my son no longer."

The envoy, obeying the decree, repeated the king’s message. Though the sage heard it, he remained unmoved. The envoy then meant to slay him. The sage said:

"Tell the king: my life has not yet ended. If he uses mind and speech to send men to kill me, when I become his son, I shall likewise, by mind and speech, send men to kill him."

Having spoken thus, the sage accepted death. When he died, he was reborn in the royal palace. That very night, the queen felt conception; the king rejoiced. At dawn, he summoned the astrologer to examine the queen and say whether the child was male or female. After divination, the astrologer reported:

"It is a boy, not a girl, but this son will harm the king."

The king answered:

"All my dominion I gladly forfeit to him; even if harm comes, I fear it not."

Thus, he felt both joy and anxiety. He said privately to the queen:

"The astrologer says the boy will harm me. When the day of birth arrives, stay in an upper storey of a tall tower; give birth through the window so that the infant falls to the ground—then surely he will die. I shall have no worry and none will know."

The queen agreed.

At the birth, she acted exactly so. The babe fell, yet his life did not cease; only the little finger of his hand was damaged. People, therefore, proclaimed him the "Broken-Finger Prince."

As to the name "Unborn Foe:" Because Devadatta later aroused jealous hatred, this former evil bond was revealed through that prince. How did jealousy give rise to evil? Devadatta was fierce by nature; though he had gone forth, he was ever envious of the Buddha’s fame and offerings. The king, being a patron of the Buddha, frequently sent abundant gifts—gold, silver, the seven treasures, fine garments, choice foods—each category filling five hundred carts, accompanied by incense, flowers and music performed by multitudes, all offered to the Buddha and the Saṅgha. On seeing this, Devadatta’s jealousy flared. He approached Śāriputra seeking instruction in the supernormal bodily power. The Elder said:

"Good sir, first learn the Four Foundations of Mindfulness; there is no need to learn bodily powers."

Frustrated, he went to other Elders and even to their five hundred disciples; none would teach him, all directing him to practise the Four Foundations of Mindfulness. At last, he turned to Ānanda:

"You are my younger cousin; I wish to learn the powers—teach me step by step."

Ānanda, having attained the first fruition yet lacking the power of reading minds, was unaware of Devadatta’s evil intent against the Buddha. He therefore led him to a quiet place and taught him methodically:

"Sit cross-legged, first raise the mind so that the body seems to move, imagining rising one finger-width, one inch, one foot, one fathom, until one passes beyond empty space, then gather the mind and descend to the original seat; next raise the body with the mind, likewise ascending and descending; next raise body and mind together, and so on; then imagine entering all solid forms without obstruction; then imagine all mountains, rivers and the great earth entering one’s own body as empty and unobstructed; then imagine one’s body vast, filling space, freely sitting or lying, taking sun and moon in one’s hand; or imagine the body small, entering a mote of dust—all as unobstructed imagination."

Ānanda thus instructed him in sequence.

Devadatta mastered the method, retired to solitude, and after seven days and nights of concentrated effort, he obtained the bodily power; he then achieved every supernormal power. He then went before the prince’s pavilion and, in mid-air, displayed great wonders: fire issuing above his body, water below; or water on the left and fire on the right; appearing as a giant or as a dwarf; sitting or lying in the sky, at will.

The prince asked his attendants:

"Who is this?"

They answered:

"It is the Elder Devadatta."

The prince, delighted, beckoned with his hand:

"Elder, come down!"

Devadatta, seeing the summons, transformed into a baby and descended straight onto the prince’s lap. The prince cradled him, played with him and even spat into the infant’s mouth, which swallowed it; in a moment, Devadatta resumed his own form. Seeing such marvels, the prince honoured him all the more.

Having won the prince’s reverence, Devadatta spoke of the king’s offerings: five hundred carts of each kind taken to the Buddha. The prince said:

"I too can prepare five hundred carts of each colour to offer to you, Elder, and to the assembled Saṅgha—could that not match the king’s gift?"

Devadatta replied:

"Prince, your intention is excellent."

From then on he obtained abundant support and grew ever more arrogant. It is like beating a vicious dog on the nose with a stick: the dog’s fury only increases. So too, the prince’s staff of gain struck the dog-nose of Devadatta’s greed, making his evil more intense.

He then sundered the Saṅgha and corrupted the Buddha’s Dharma and Discipline, instituting rules contrary to them. When the Bhagavān was teaching the great assembly of the ordinary and the noble, Devadatta came before him and demanded:

"Hand over to me the community of disciples and the repository of the teachings. You, Bhagavān, are aged; it is fitting that you retire to quietness and nurture yourself."

All present were stunned and stared at one another in astonishment. The Bhagavān said to Devadatta before the multitude:

"Śāriputra and Maudgalyāyana are great generals of the Dharma; I have not entrusted the Buddha-Dharma even to them—how much less to you, deluded spittle-eater!"

Hearing himself reviled before the assembly, Devadatta felt as though a poisoned arrow pierced his heart; madness seized him. Seizing this as a pretext, he went to the prince and plotted evil. The prince saw the Elder and respectfully asked:

"Elder, today your complexion is haggard, unlike before."

Devadatta answered:

"My haggardness is precisely because of you, Prince."

The prince respectfully inquired:

"What do you intend for me, Elder?"

Devadatta replied:

"Do you not know? The Bhagavān is old and incapable; we should remove him and I shall become the Buddha. Your father the king is also old; remove him and you shall ascend the throne. A new king and a new Buddha governing together—will that not be joyous?"

The prince, hearing this, was greatly enraged:

"Speak not thus!"

Devadatta continued:

"Prince, do not be angry. Your father has shown you no kindness. When you were about to be born he ordered the queen to give birth atop a hundred-foot tower, letting you fall so that you would die; only through your own merit did your life not break, though your little finger was injured. If you disbelieve, look at your finger for proof."

The prince, hearing this, questioned him closely:

"Is this indeed so?"

Devadatta replied:

"If it were untrue, would I have come merely to speak idle words?"

Because of these words the prince accepted Devadatta’s wicked view and followed the counsel of that evil companion.

c. The Imprisonment of the Father

Third: From the words "after arresting and confining his father the king" down to "was not permitted to go," the passage explicitly shows that his son imprisoned his father, the king. It reveals that Ajātaśatru, adopting Devadatta’s wicked plot, abruptly cast off the natural bond of father and son; not only did he forsake the supreme debt of filial piety, but the echo of this betrayal reverberated throughout the land. The phrase "to arrest" means to seize the king’s person suddenly, while "to confine" means not to release him once seized; hence the expression "arrest and confine."

The term "father" highlights the extremity of their kinship, "king" proclaims his rank, and "Bimbisāra" designates his personal name. The statement "shut away within a chamber of sevenfold walls" shows that, because the offence was grave, the measures likewise were not light. A shallow confinement among ordinary people with no guards would have been insufficient. Yet, since the royal palace is inherently closed to outsiders and attended only by long-serving ministers, if strict restraints were lacking, there might still be secret communication. Therefore, all contact within and without was entirely severed, and he was enclosed within seven successive barriers.

d. The Queen Covertly Brought Food to the King

Fourth, beginning with the phrase "the principal consort of the realm" and continuing as far as "secretly presented to the king," the passage expressly shows how the queen covertly brought food to the king. The words "principal consort of the realm" indicate her supreme rank; "consort" designates her office; "Vaidehī" reveals her personal name; and the phrase "was loyal to the king" declares her attitude.

When the queen saw that the king’s person was under guard, the doors heavily barred and all communication cut off, she feared his very life might be endangered. She therefore bathed in fragrant water to cleanse herself, then first smeared her skin with clarified butter and honey; next, she sprinkled dry flour over the mixture. Donning clean garments, she put on her outer robe and finally her necklaces and ornaments in the usual manner, so that none would suspect anything. She sealed one end of each necklace bead with wax, filled the cavity with grape syrup, and sealed the other end; every jewel was thus prepared. When her adornment was complete, she walked slowly into the palace and met the king.

Question: The ministers, acting on orders, forbade anyone to see the king. Why, then, was the queen not restrained but allowed to enter?

Answer: The ministers are of different bodies and, moreover, outsiders; fearing secret dealings, they were placed under severe additional restraint. The queen, however, is a woman with no divergent designs, bound to the king by deep former karma as his long-standing wife: separate in body yet one in heart. Therefore, no suspicion arose, and she was permitted to enter and see the king.

e. The King Requested the Dharma

Fifth, beginning with "At that time the great king ate the flour-paste" and continuing down to "grant me the eight precepts," the text clearly shows that the father-king, because he was under restraint, petitioned for the Dharma.

When the queen saw the king, she scraped the ghee-and-flour paste from her own body, formed it into balls, and handed them to the king; he received them and ate. When he had finished, the queen obtained pure water within the palace and gave it to the king to rinse his mouth. His mouth now cleansed, he could not let the morning hours pass in vain with his mind having nowhere to abide. Therefore, devoutly joining his palms, he turned his face towards Gṛdhrakūṭa, paid reverence to the Tathāgata and entreated his protection. This demonstrates reverence through bodily action, and by extension, also encompasses mental action.

From the words "and said," onwards, the passage explicitly sets out his verbal request, which likewise encompasses mental action. The statement "the Great Maudgalyāyana is my kinsman and friend" has two reasons. While still a layman, Maudgalyāyana was a close relative of the king; after going forth, he became a teacher at court and could come and go within the palace without hindrance. Thus, as a layman, he was kin, as a renunciant, he was called a friend, hence "kinsman and friend."

The phrase "may he, moved by compassion, grant me the eight precepts" shows that the father-king revered the Dharma deeply and set others above himself. Had he not met with this imprisonment, inviting the Buddha and the Saṅgha would have presented no difficulty; but now that he was confined, he had no way to summon them, and so he asked only Maudgalyāyana to bestow the eight precepts.

Question: The father-king, from afar, first bowed to the Bhagavān; yet when it came to receiving the precepts, he asked Maudgalyāyana. Why was this so?

Answer: Among all sages, none surpass the Buddha; thus, in pouring out his heart and making his vow, he first revered the Great Teacher. The precepts, however, were a minor matter, so he asked only Maudgalyāyana to confer them. The king’s intention was simply to obtain the precepts; once their purpose was fulfilled, why trouble the Bhagavān with a circuitous request?

Question: The Tathāgata’s discipline and Dharma is immeasurable. Why did the father-king ask only for the eight precepts and not for more?

Answer: Other precepts are somewhat lenient and extend over long periods; he feared that amid so long a term he might lapse into forgetfulness and transmigrate again in birth and death. As other sūtras state, the eight precepts allow householders to keep the monastic rule; in observing them, the mind must be exceedingly subtle and urgent. Why so? Because the term is brief—limited to a single day and night—after which the observance is released. How do we know that their practice demands such subtle care? The words of the precept make this plain:

"Disciple of the Buddha, from this dawn to the next dawn, for one day and one night, like the Buddhas you shall not take life—can you uphold this?"

One answer:

"I can uphold it."

Second, it again says:

"Disciple of the Buddha, from this dawn to the next dawn, for one day and one night, like the Buddhas you shall not steal, shall not indulge in sexual intercourse, shall not speak falsehood, shall not drink intoxicants, shall not apply unguents or perfumes to the body, shall not sing, dance, play music or watch such entertainments, shall not lie on high, wide or luxurious beds."

These eight are precepts, not fasts. To refrain from eating after noon is a fast, not a precept.

All these precepts cite the Buddhas as witnesses. Why? Because only Buddhas have utterly eliminated evil habits, all others still retain defilement and therefore are not cited as proof. From this, it is clear that the observance of these precepts demands the utmost subtlety and urgency.

Moreover, the Buddha has said that these precepts possess eight superior qualities. If a person keeps them perfectly, without violation, for one day and one night, the merit obtained surpasses the realms of humans, devas and the two vehicles. As the sūtras explain at length, because of these benefits, the father-king received them day after day.

f. The King Received the Dharma

Sixth, from the sentence "At that time the great Maudgalyāyana …" down to "… expounded the Dharma for the king," it makes clear that the king-father, through his request, received the holy teaching. It points out that Maudgalyāyana, having obtained the knowledge of others’ thoughts, knew from afar the king’s intention and immediately employed his supernormal powers, arriving before the king in the space of a finger-snap. Fearing that people might not recognise a display of such powers, the text therefore uses the simile of a swift hawk; yet Maudgalyāyana’s spiritual ability could, in a single thought-moment, circle the four great continents countless hundreds of thousands of times—how could it possibly be compared with a hawk? Numerous comparisons of this kind exist and cannot all be cited here; the Sūtra of the Wise and Foolish relates them in full.

The phrase "day after day he thus conferred the eight precepts upon the king" shows that the king prolonged his life, causing Maudgalyāyana to come repeatedly to bestow the precepts.

Question: Since the eight precepts are declared to be supreme, one reception should suffice; why need they be taken day after day?

Answer: A mountain does not tire of height; the sea does not tire of depth; a blade does not tire of sharpness; the sun does not tire of brightness; people do not tire of goodness; sin does not tire of being removed; the worthy do not tire of virtue; Buddhas do not tire of holiness. The king, having been imprisoned and deprived of all guidance, feared at every moment that someone might call for his death. Therefore, day and night, he poured forth his heart, relying upon the eight precepts, hoping to accumulate merit and raise it ever higher to sustain his future karma.

The words "the Bhagavān likewise sent Pūrṇa to expound the Dharma for the king" show the Buddha’s profound compassion: he pitied the king’s sudden hardship in captivity, fearing it would give rise to distress and emaciation. Among the saintly disciples, Pūrṇa was the very best at preaching the Dharma, skilled in skilful means for opening the minds of others. For this reason, the Tathāgata dispatched him to instruct the king and dispel his afflictions.

g. The King was Sustained by Food and Hearing the Dharma

Seventh. Beginning with "for such a length of time …" and continuing down to "his complexion became peaceful and content", the passage makes clear that the father-king, sustained by food and the hearing of the Dharma, did not die over many days. It shows that the queen, over a long period, continually supplied him with food, relieving his hunger and thirst; and that the two saints, through the inward support of the precepts and the teaching, skilfully opened the king’s mind. Food can prolong life, while the discipline of the precepts nourishes the spirit; with suffering removed and grief dispelled, the countenance naturally becomes serene and pleasing.

Although the foregoing has been set out in seven separate sections, the detailed account of the circumstances surrounding the king’s imprisonment is hereby concluded.

3. Condition of the Imprisonment of the Mother

Third, in the condition of the imprisonment of the mother, there are eight subsections.

a. The Enquiry after News of his Father

From the words "At that time Ajātaśatru …" up to "Is he still alive?" the text plainly records his enquiry after news of his father. It shows that the king had long confined his father, cutting off every contact and allowing neither water nor food to reach him, so that after two whole weeks and more, his life ought already to have ended. Having reflected thus, Ajātaśatru came to the palace gate and asked the gatekeeper, "Is my father, the king, still alive today?"

Question: "If a man eats but one meal, within a week he dies; yet the king his father has gone three weeks, so by reckoning his life would surely be cut off. Why, then, did the king not ask outright, 'Gate-keeper, is my royal father already dead?' Why did he cast doubt and enquire whether he might still be alive? What was his intention?"

Answer: "This was a deliberately indirect question on the part of King Ajātaśatru. As the sovereign of myriad subjects, his conduct cannot be capricious. Since the father, his king, is his natural parent, it is improper to speak openly of death. He feared that doing so at that moment might be taken as blameworthy or bring censure. Therefore, while inwardly assuming his father had died, he outwardly asked whether he was still alive, intending thereby to quell the enduring rumours of grave transgression."

b. The Gatekeeper's Reply

Second, from the passage beginning "Then the gatekeeper said" to "could not be restrained", it clearly shows the gatekeeper’s detailed reply. Earlier, King Ajātaśatru had asked whether his father still lived; now the gatekeeper gives his answer. He said:

"Great King, the Queen Consort of the State has secretly been offering food. Since the King received food, he has been able to sustain his life. Though many days have passed, your father still lives. This was the Queen’s decision; it is not the fault of your gatekeeper."

Question: "The Queen concealed food on her body, covering it beneath her robes, going in and out in secret; no one saw her. How, then, did the gatekeeper fully expose her actions?"

Answer: "No secret can be kept forever. However skilfully one hides a matter, it will ultimately come to light. Since the king-father was imprisoned in the palace and the queen went back and forth daily, without secretly providing powdered food, his life could not have been sustained. He speaks now of her secret merely to convey her intention to the prince. The queen intended to keep it hidden from outsiders, not from all within the palace. Now that the matter has reached its end and can no longer be concealed, he thus reports all to the prince in detail."

From the line beginning "The śramaṇa Maudgalyāyana…" it clearly states that the two noble ones [Maudgalyāyana and Pūrṇa] soared through the sky to come and go, not passing through the gates, and daily visited to preach the Dharma to the King. [As the gatekeeper reported:]

"Your Majesty, the queen spreads flour-paste on her body, fills her ornaments with juice, and offers them to the king. The monks Mahāmaudgalyāyana and Pūrṇa come here through the air to expound the Dharma to him. It is impossible to stop them."

c. The King's Rage

Third, from "Upon hearing these words, Ajātaśatru" up to "intending to kill her", this section clearly describes the king's rage. Here, after King Ajātaśatru heard the statements from the palace officials, he immediately became furious with the Queen Mother, uttering harsh words. Furthermore, he engaged in three karmic actions of rebellion and three karmic actions of evil:

Calling his parents "enemies" is an oral karmic action of rebellion. Insulting monastics is an oral karmic action of evil.
Drawing his sword to kill his mother is a physical karmic action of rebellion.
The actions of body and speech are all governed by the mind, making this a mental karmic action of rebellion.

Additionally, his earlier preparations constituted evil, and his later direct actions were rebellious. The phrase "shouted, 'Mother, you are my enemy'" onwards clearly indicates the harsh words he spoke. Why did he call his mother an enemy? Because she was an accomplice to an enemy.

The king's original intention was to resent his father, wishing he had died sooner. However, his mother secretly provided food, preventing his death. This is why he cursed her, saying, "Mother, you are my enemy because you are an accomplice to my enemy!"

The phrase saying, "Those evil monks" onwards explains that Ajātaśatru, enraged by his mother providing food, also heard that monastics were coming and going with the king, which further ignited his anger. Therefore, he exclaimed, "What delusive magic do they have that enabled that wicked king to remain alive for these many days?"

The phrase "Immediately, he drew his sharp sword" onwards describes how the king's intense rage extended even to his mother, as he rebelled against her. How terribly painful! He grabbed her hair and aimed his sword, her life hanging in the balance, lasting but a moment. The compassionate mother clasped her palms together, bent her body, lowered her head, and submitted to her son's hand. At that moment, sweat poured from her, and her mind was faint with despair. Alas, how sorrowful! In an instant, she encountered such suffering.

d. Two Ministers Offer Stern Counsel

Fourth, from the words "At that moment, a wise and intelligent great minister named Candraprabha" up to "grasped their swords and stepped back," this plainly shows how the two ministers offered stern counsel, but the king did not listen. This indicates that these two ministers were pillars of the state, the very framework of its governance. They hoped to bring renown to all nations and for their principles to be practised in the eight directions. When they suddenly saw King Ajātaśatru rise in rebellion, drawing his sword to kill his mother, they could not bear to witness such an evil act. Thus, they courageously advised him, along with Jīvaka.

"At that moment" refers to the moment when King Ajātaśatru intended to kill his mother. "Great minister" highlights his position. "Candraprabha" is his name. "Intelligent and wise" points to his virtue. "Along with Jīvaka" indicates that Jīvaka was also the son of the king-father and the child of Naidī. When he suddenly saw his elder brother rebel against their mother, he joined Candraprabha in counselling the king.

"Bowed to the king" signifies that whenever one wishes to offer counsel to a superior, one must first bow to show respect. These two ministers did likewise; they first demonstrated their respect to move the king's heart. They clasped their hands and bowed their bodies before presenting their true intention.

Furthermore, they said, "Great King..." This makes it clear that Candraprabha was about to speak, hoping that King Ajātaśatru would open his heart and listen. For this reason, he first had to say, "Your ministers have heard that the Veda Treatise Sūtras says..." This shows that he extensively cited ancient and modern historical texts and records of past emperors. As the ancients said, "Words not supported by classics are a source of shame for a gentleman." Since the counsel was on a grave matter, how could it be based on empty, false words?

"Since the beginning of the kalpa" highlights the time. "There have been evil kings" indicates a general reference to those who were discourteous and violent. "Because they coveted the throne" means they unlawfully seized their father's position. "Killed their fathers" clarifies that once evil arose towards the father, he could not be allowed to remain alive, hence the need to take his life. "Eighteen thousand" signifies that the king's act of killing his father now is similar to those cases.

"Never heard of any who were unrighteous and harmed their mothers" means that from ancient times to the present, while historical records speak often of those who killed fathers to seize power, there are no accounts of kings who, coveting the throne, killed their mothers. If we consider from the beginning of the kalpa, evil kings who coveted the throne only killed their fathers, not harming their compassionate mothers. This is an example of contrasting the past with the present. The Great King, now coveting the throne, kills his father. Since his father holds a position that is highly sought after, this act is reminiscent of those in the past. However, his mother has no position to be sought, yet he is unjustly adding rebellious harm. Thus, he is contrasting the present with the past.

"If the King now commits this act of killing his mother, it will defile the Kṣatriya caste." "Kṣatriya" refers to the highest of the four castes, the royal lineage, passed down through generations. How could they be compared to ordinary, common people?

"Your ministers cannot bear to hear this" indicates that seeing the king commit evil, defiling and shaming his own clan, and allowing a wicked reputation to spread, his own reputation would be so disgraced that he would have nowhere to hide his shame.

"A Caṇḍāla" refers to the lowest of the four castes. These individuals possess a vicious nature, are unfamiliar with benevolence and righteousness, and though they wear human skin, their actions are like those of beasts. The king, who belongs to the highest caste and presides over myriad lands, now commits evil and extends his attitude to one of such a low-class individual. How is he different from them?

"Should not remain here" has two meanings: First, the king now commits evil and disregards decorum. How could the capital city allow a Caṇḍāla to be its ruler? This implies the intention of banishing him from the palace city. Second, even if the king remains in the country, he harms his own clan. It would be better to banish him far away to a place where he would never be heard from again. Hence, it is said, "should not remain here."

"Then the two ministers, after stating these words", indicates that the two ministers' direct and stern words were extremely harsh. They extensively cited ancient and modern examples, hoping to enlighten the king's mind.

"Grasped their swords" means the ministers pressed their hands on the swords at their sides.

Question: "The counsel was harsh and offensive; they did not avoid offending. Since the bond between ruler and minister was already broken, why did they not turn and leave directly, but instead 'stepped back'?"

Answer: "Although their harsh words displeased the king, they hoped to stop his intent to harm his mother. Furthermore, they feared that his wrath and poison were not yet appeased and that his sword might endanger them. Therefore, they pressed their swords to defend themselves and backed away and withdrew."

e. The Worldly King's Fear

Fifth, from the words, "At that moment, Ajātaśatru, startled and frightened," up to "Are you not my friend?" this clearly shows the worldly king's fear. It reveals that since Ajātaśatru had witnessed the two ministers' blunt and harsh counsel and saw them grasp their swords and depart, he feared his ministers would turn against him, side with his royal father, and hatch a new plot. This caused his mind to be unsettled, hence the description of his dread and alarm. Since they had abandoned him, he wondered whose side they were on. Filled with doubt and indecision, he immediately questioned them verbally to ascertain their loyalty. Thus, it says, "called out to Jīvaka, 'Are you not my friend?'" "Jīvaka" refers to the king's younger brother. As the ancients said, "When a family faces decline and misfortune, only kin can rescue it." Since he is his brother, how can you be like Candraprabha?

f. The Two Ministers Offer Further Counsel

Sixth, from "Jīvaka replied" up to "please restrain yourself and do not kill your mother," this clearly shows the two ministers offering further counsel. This indicates that Jīvaka truthfully answered the Great King, expressing, "If you wish for us to be your ministers, we wish that you would not harm your mother." This was their direct counsel.

g. King Ajātaśatru Accepts the Counsel and Spares his Mother's Life

Seventh, from the words, "When the king heard these words," up to "he gave up his intention of killing his mother", this plainly shows King Ajātaśatru accepting the counsel and sparing his mother's life. This indicates that after the worldly king received Jīvaka's counsel, regret arose in his heart. Ashamed of his previous actions, he immediately pleaded for mercy from the two ministers. Consequently, he released his mother from the peril of death. The sword in his hand returned to its scabbard.

h. The Worldly King's Lingering Anger Imprisons His Mother

Eighth, from "He ordered the guards of the inner court" up to "not allowing her to come out again," this illustrates the worldly king's lingering anger and his imprisonment of his mother. This indicates that although the worldly king accepted his ministers' counsel and released his mother, he still harboured residual rage and would not allow her to be outside. He commanded the palace officials to confine her in the inner palace, ensuring she would never again go out to see his royal father.

Although there are eight distinct passages above, they provide extensive clarification of the circumstances surrounding the mother's imprisonment.

4. Condition of the Lamentation over Suffering

Fourth, regarding the condition of the lamentation over suffering, there are four subsections.

a. The Mother Imprisoned by her Son

First, from the words, "Then Vaidehī," up to "became emaciated with grief and despair," this plainly shows the lady imprisoned by her son. This indicates that although the lady had escaped death, she was further confined in the deep palace, guarded with extreme strictness, with no way to get out. All she could do was harbor constant worry, and naturally, she became emaciated. She sighed and lamented, thinking "Oh, what a disaster! This day of suffering, when I encountered King Ajātaśatru! A sharp blade tied between us, and again placed in a deep, difficult palace!"

Question: "Since the Lady was saved from death and entered the palace, she should have been surprised and happy. Why, then, was she instead filled with even greater sorrow and worry?"

Answer: "There are three distinct reasons:

First, the lady herself was imprisoned, and there was no one to bring food to the king. The king, hearing that she was in distress, became even more worried. Now that he has no food and is overwhelmed with worry, the king's life will surely not last long.
Second, since the lady was imprisoned, when would she ever see the face of the Tathāgata and his disciples again?
Third, the lady was confined to the deep palace according to the command, guarded by palace officials so tightly that not even water could pass through. Day and night, she only worried about the path to death. These three reasons intensely pressed upon her body and mind, making it impossible for her not to become emaciated."

b. The Mother, Confined, Invites the Buddha to Express Her Intentions

Second, from "Facing Gṛdhrakūṭa from afar, she bowed" up to "Even before she raised her head," this plainly shows the lady, due to her confinement, inviting the Buddha and wishing to express something. This indicates that since the lady was imprisoned, she had no way of reaching the Buddha herself. She could only, with a sincere heart, face Gṛdhrakūṭa from afar, salute the Bhagavān, and wish for the Buddha's compassion to understand her worried intentions as his disciple.

"Tathagata, O Bhagavān, in the past" has two meanings here:

First, before the king-father was imprisoned, perhaps the king and she could personally go to the Buddha, or perhaps the Tathāgata and his disciples could personally accept the king's invitation. However, now both the king and her are in prison, our connection severed, and their feelings are at odds with each other.
Second, since the king-father has been imprisoned, the Bhagavān has frequently sent Ānanda to comfort her. How did he comfort me? Seeing the king-father imprisoned, the Buddha feared that the Lady would be distressed, and for this reason, he sent Ānanda to comfort her.

"Bhagavān, you are majestic and exalted, and so in no way shall I be able to see you" indicates that the lady, in her inner humility, defers to the Buddha and his disciples. Her impure, female body has little good karma. The Buddha's virtue is so majestic and elevated that she cannot lightly approach him. She wished for Maudgalyāyana and others to be sent to see her.

Question: "The Tathāgata is the master of transformation and should not miss opportune moments. Why did the lady not explicitly invite him three times, but instead called for Maudgalyāyana and others? What was her intention?"

Answer: "The Buddha's virtue is supremely dignified; one dare not lightly invite him for minor matters. She only wished to see Ānanda to convey a message to the Bhagavān. The Buddha, knowing her intention, would again send Ānanda to transmit the Buddha's words and instructions to her. For this reason, she wished to see Ānanda."

"When she had said these words," summarises her previous intention. "shedding tears like a shower of rain" indicates that the lady herself reflected on her heavy sins, requested the Buddha's compassion, and with deep reverence, tears filled her eyes. Solely out of longing for his divine form, she again offered a distant prostration, knocking her head and standing on her toes, not raising her head for a moment.

c. The Bhagavān Comes to Grant the Request

Third, from "At that moment, the Bhagavān," up to "scattering everywhere celestial flowers like rain as an offering," this plainly shows the Bhagavān personally coming to grant the request. This indicates that although the Bhagavān was in Gṛdhrakūṭa, he already knew the lady's thoughts.

"He immediately ordered Mahāmaudgalyāyana and Ānanda to go to her through the air" indicates that he was responding to the lady's request. "The Buddha himself disappeared from Gṛdhrakūṭa" indicates that the lady's palace had extremely strict restrictions. If the Buddha were to appear directly to attend, he feared that Ajātaśatru would find out and cause further hindrance. For this reason, he had to vanish here and appear there.

"When Vaidehī raised her head after bowing" indicates the moment the lady offered her reverence. "She saw before her the Buddha, the Bhagavān" indicates that the Bhagavān had already appeared in the palace, allowing the lady to see him as soon as she raised her head.

"Śākyamuni Buddha" distinguishes him from other Buddhas. Although the names of Buddhas are common and their physical appearances are not different, he is specifically identified as Śākyamuni to avoid doubt. "His body was of a purple-gold colour", clearly defines his appearance. "Seated on a hundred-jewelled flower" distinguishes his seat from others. "Maudgalyāyana attended on his left," etc., indicates that there were no other sentient beings present, only the two monks.

"Śakra, Brahmā, and the World-Protecting Devas" refers to the celestial kings and their retinues. Seeing the Bhagavān conceal and reveal himself in the royal palace, they knew he would surely preach a wondrous Dharma. [They thought,] "We devas and humans, because of Vaidehī, can hear unprecedented benefits." Each, riding by the power of their own thoughts, all stood in the sky, their divine ears receiving the teaching from afar, showering flowers as offerings.

"Śakra" is the King of the Devas. "Brahmā" refers to the Brahmā Kings of the Form Realm, and so on. "World-Protecting Devas" refers to the Four Heavenly Kings. "All the devas" refers to the celestial beings of the Desire and Form Realms, and so on. Since they saw the Heavenly Kings come to the Buddha, those celestial beings also came with the kings to hear the Dharma and make offerings.

d. The Lady's Lament upon Seeing the Buddha

Fourth, from "At that moment, Vaidehī saw the Bhagavān," up to "became a relative with Devadatta?" this plainly shows the lady raising her head and seeing the Buddha, speaking words of lament and sighing, her resentment and sorrow running deep. "Tore off her pearl necklaces" indicates that the lady, adorned with pearl necklaces, still harboured some attachment. Suddenly seeing the Tathāgata, she felt shame and embarrassment and tore them off herself.

Question: "How did she tear them off herself?"

Answer: "The lady was the noblest of the noble, the most honoured. Her four postures were attended to by many, and the clothes she wore were always given by others. Now, upon seeing the Buddha, her shame was so profound that she did not rely on hooks or ties but suddenly pulled them off by herself. Hence, it says 'tore them off herself'."

"Threw herself to the ground with her entire body" indicates that the lady's inner feelings were knotted, her resentment and suffering unbearable. Therefore, she rose from her seat and stood up, and from standing, she threw herself to the ground. This demonstrates the depth of her lament and regret; she no longer adhered to the etiquette of prostration.

"Cried out to the Buddha" indicates that the lady, writhing before the Buddha, fainted and wailed. "She said to the Buddha" indicates that the lady, after writhing and weeping for a long time, regained a little consciousness. She then straightened her posture, clasped her palms, and addressed the Buddha: "In my entire life, I have never committed such a great sin. I do not know what karmic retribution from past lives caused me to have this son as my child?" This indicates that the lady, due to her deep delusion, did not understand past causes and conditions. Now, being harmed by her son, she considered it an unexpected misfortune. She wished for the Buddha's compassion to show her the correct path.

"Bhagavān, what other causes and conditions are there..." this indicates that the lady complained to the Buddha, implying, "I am an ordinary person whose karmic defilements are not exhausted, so I suffer this evil retribution; I accept this willingly. But the Bhagavān has practised the path for immeasurable kalpas, eliminating both right and wrong practices, his wisdom shining brightly, his fruition perfected, and he is called the Buddha." [In asking,] "What causes and conditions led him to become relatives with Devadatta?" her intention is twofold:

First, the lady expressed resentment towards her son, who suddenly conceived rebellious thoughts against his parents.
Second, she also resented Devadatta for instigating Ajātaśatru to carry out this evil scheme. If it weren't for Devadatta, her son would never have had such an intention. For these reasons, she posed this question.

Furthermore, when the lady asked the Buddha about being "relatives with Devadatta," there are two types:

First, family members at home.
"At home" refers to the Buddha's four paternal uncles. The Buddha was the son of King Śuddhodana. Kimbi was the son of King Dronodana. Devadatta was the son of King Suklodana. Śākyamāna was the son of King Amṛtodana. These are considered his external, lay family members.
Second, family members who have left home.
"Family members who have left home" refers to those who became the Buddha's disciples and are thus called his internal family members.

Although there are four distinct passages above, they extensively clarify the circumstances of the lamentation over suffering.

5. Condition of Rejoicing in the Pure Land

Fifth, regarding the condition of rejoicing in the pure land, there are eight subsections.

a. The Lady's Lament upon Seeing the Buddha

First, from "I only pray, Bhagavān, that you will extensively preach for me," up to "this defiled and wicked world," this plainly shows the lady making a general request for what she seeks, specifically highlighting the suffering realm. This suggests that the lady, having experienced her own suffering, recognised the impermanence of the world. All six realms are alike; there is no place of peace. Hearing the Buddha speak of the pure land where there is no rebirth, she wished to abandon her defiled body and attain the joy of non-action there.

b. The Lady Enumerates the Objects of Her Disgust

Second, from "From this defiled and wicked place," up to "nor see wicked people," this plainly shows the lady enumerating the objects of her disgust. This indicates that Jambudvīpa is wholly wicked; there is no single place within it that is desirable. Yet, because of delusion and bewilderment, foolish people endure this prolonged suffering. "This defiled and wicked place" y to the realm of suffering. It also refers to the container world, which is the place of dependent retribution for sentient beings, and is also called the place on which sentient beings rely. "Hell, etc." refers to the three types of evil retribution, which are the most severe.

"Overflowing and full" means that these three accumulations of suffering are not limited solely to Jambudvīpa; they are also pervasive throughout the Sahā world, hence "overflowing and full." "Many gatherings of unwholesome beings" indicates that the beings of the three realms and six paths are of different kinds, as numerous as sands, varying according to their minds. The sūtra implies that, "Karma adorns consciousness; in every life and every place, beings pursue their inclinations and receive their retributions, not knowing each other face to face."

"I pray that in the future" indicates that the lady's sincere intention penetrates deeply: she detests the suffering Sahā world. She delights in the joy of non-action, desiring to return eternally to everlasting bliss. However, the realm of non-action cannot be easily attained. And the suffering of the Sahā world cannot be easily left behind. Unless one develops a vajra-like resolve to cut off the root of birth and death permanently, and unless one personally seeks the compassionate Bhagavān, how can one escape this prolonged lamentation?

"I pray that in the future I will not hear wicked sounds or see wicked people" indicates her wish not to hear or see things like King Ajātaśatru or Devadatta killing their fathers, harming the monastic community, or other wicked sounds. Since Ajātaśatru was her own biological son, and he conceived a murderous intent towards his parents, how much more so would one rather strangers not harm each other? Therefore, the lady makes no distinction between kin and stranger; she wishes to abandon them all thoroughly.

c. The Lady's Repentance to Be Born in the Pure Land

Third, from "Now I turn to Bhagavān," up to "in repentance", this plainly shows that the pure land is a marvellous place where only the wholesome can be born. She feared that any remaining transgressions might prevent her from going there. Therefore, she sought pardon and further repented.

d. The Lady's General Request for the Practice of Going There

Fourth, from "I only pray, O Sun-like Buddha," up to "a place perfected by pure and undefiled acts", this plainly shows the lady making a general request for the practice of going there. This indicates that just as the lady made a general request for a place of birth, she now also makes a general request for the practice that enables birth.

"Sun-like Buddha" uses both Dharma and simile. Just as the sun rises and all darkness is dispelled, so too does the Buddha's wisdom shine brightly, illuminating the night of ignorance. "Teach me how to visualise a place perfected by pure ..." plainly means that since she can now detest the defiled and rejoice in the pure, she asks how to settle her mind and focus her thoughts to be born in the pure place.

e. The Lady's General Request for the Practice of Going There

Fifth, from "At that moment, the Bhagavān emitted a light from between his eyebrows," up to "were made visible and seen by Vaidehī", this plainly shows the Bhagavān extensively manifesting the pure land in response to the preceding general request. This indicates that the Tathāgata, seeing the lady's extensive request for the pure land, immediately emitted a light from between his eyebrows, illuminating the lands of the ten directions. The light gathered the lands and returned to the top of his head, where it transformed into a golden platform resembling Mount Sumeru. "Resembling" means similar; it resembled Mount Sumeru. This mountain is narrow at the waist and wide at the top, and all the Buddha-lands were manifested within it. They were all different and varied in their adornments. Due to the Buddha's divine power, they were perfectly clear and distinct, and through his blessing, Vaidehī was able to see them all.

Question: "Vaidehī previously requested, 'Please extensively preach to me about a place without sorrow.' Why did Bhagavān not extensively preach but instead manifested a golden platform and universally revealed these lands? What was his intention?"

Answer: "This reveals the Tathāgata's profound intention. When Vaidehī spoke her request, it was an extensive opening of the gate to the pure land. If he were to preach a general sermon to her, he feared she might not see it and would still be confused in her mind. Therefore, he manifested each one individually, directly before her eyes, so that she could believe in what she sought and choose according to her own mind."

f. The Lady Receives the Manifestation and is Grateful for the Buddha's Grace

Sixth, from "Then, Vaidehī said to the Buddha," up to "all of them are radiant," this plainly shows the lady receiving the entire manifestation and feeling grateful for the Buddha's grace. This indicates that the lady saw all the Buddha-lands in the ten directions, and all of them were quintessential. Yet, compared to the adornments of Sukhāvatī, they were entirely incomparable. Therefore, she said, "I now wish to be born in the Land of Peace and Bliss."

Question: "The Buddhas of the ten directions have no distinction in eradicating defilements, and their practices are complete and their fruition perfect, so there should be no difference between them. Why is there such superiority and inferiority among pure lands?"

Answer: "The Buddha is the King of Dharma, free and unhindered in supernormal powers. The superiority and inferiority are beyond the knowledge of ordinary deluded beings. He conceals and manifests according to the capacity of beings, hoping to preserve and benefit them through transformation. Perhaps he intentionally concealed others as superior, while uniquely manifesting the Western Pure Land as supreme."

g. The Lady Specifically Chooses What She Seeks

Seventh, from "I now wish to be born in Amida's land," this plainly shows the lady specifically choosing what she seeks. This indicates that Amida's Primal Vows, all forty-eight of them, each generated superior and excellent causes. Based on these causes, he developed superior practices; based on these practices, he attained superior fruits; based on these fruits, he achieved superior retribution; based on this retribution, Sukhāvatī was perfected; based on this bliss, compassionate transformation was revealed; and based on this compassionate transformation, the gate of wisdom was opened. Compassion is boundless, and wisdom is also endless. With both compassion and wisdom acting together, his amṛta is extensively dispensed. Through this Dharma-rain, all sentient beings are universally embraced.

Numerous other sūtras extensively encourage this path, and all saints unanimously point to it with praise. For these reasons, the Tathāgata secretly guided the lady to make this specific choice.

h. The Lady Requests a Specific Practice

Eighth, from "I beseech you, Bhagavān," this plainly shows the lady requesting specific practice. This indicates that since Vaidehī had chosen the place of birth, she also wished to cultivate specific practices to encourage herself and focus her mind, earnestly hoping for the benefit of going there.

"Teach me how to contemplate" refers to the preparatory practices for meditation, involving thinking and recalling the two types of retribution (dependent and true) and the four kinds of adornments of that land. "Teach me how to attain right perception" indicates that as the preceding thoughts gradually become subtle, both perception and thought vanish, and only the meditative mind merges with the object before one's mind. This is called right perception absorption. This has been briefly explained here, but it will be further elucidated in the later chapters on contemplation. This should be known.

Although there are eight distinct passages above, they extensively clarify the circumstances of rejoicing in the Pure Land.

6. Condition of Teaching the Practice of Distracted Good

Sixth, regarding the condition of teaching the practice of distracted good, there are five subsections.

a. Benefitting the King-Father with Light

First, from "At that moment, Bhagavān immediately smiled," up to "became an Anāgāmin," this plainly shows how light benefitted the king-father. This indicates that the Tathāgata, seeing the lady's wish to be born in Sukhāvatī and her further request for the practice that enables birth, was pleased because it accorded with his original intention and revealed Amida's vow. Due to these two requests, the gate to the pure land was extensively opened. Not only could Vaidehī go, but all sentient beings who heard of it could also go. Because of this benefit, the Tathāgata smiled.

"There were five-coloured lights emanating from the Buddha's mouth" indicates that it is the constant and natural dignified practice of all Buddhas that any light they emit must bring benefit. "Each and every light illuminated King Bimbisāra's crown" plainly shows that the light from his mouth did not illuminate other directions but only the king's crown. The Buddha's light, wherever it emanates from his body, invariably brings benefit. If light emanates from the Buddha's feet, it illuminates and benefits the hell realm. If light emanates from his knees, it illuminates and benefits the animal realm. If light emanates from his private parts, it illuminates and benefits the hungry ghost realm. If light emanates from his navel, it illuminates and benefits the asura realm. Light emanating from his heart illuminates and benefits the human realm. If light emanates from his mouth, it illuminates and benefits those of the Two Vehicles. If light emanates from between his eyebrows, it illuminates and benefits Mahāyāna practitioners. Here, the light emanating from his mouth and directly illuminating the king's crown indicates that he was granted the fruit of the Lesser Vehicle. If light emanated from between his eyebrows and entered through the crown of the Buddha, it would be a prediction of bodhisattvahood. Such meanings are vast and immeasurable and cannot be fully described.

"At that moment, although the Great King was in solitary confinement", plainly shows that the king-father, receiving the light on his crown, had his mind's eye opened. Despite many obstructions, he naturally saw the Buddha. This means he saw the Buddha due to the light, which was beyond his expectations. Offering reverence and taking refuge, he immediately transcended and attained the third fruit.

b. Answering the Lady's Request for Specific Practice

Second, from "At that moment, the Bhagavān", up to "extensively preached various similes", this plainly answers the lady's previous request for a specific practice. This indicates that from the time the Tathāgata vanished from Gṛdhrakūṭa and appeared in the royal palace, until this point in the text, the Bhagavān remained silently seated, having said nothing at all. However, during this interval, the lady's repentance and questioning, the emission of light, and the manifestation of lands were all witnessed by Ānanda in the Buddha's royal palace. When the events concluded, Ānanda returned to the mountain and recounted the aforementioned matters to the assembly at Gṛdhrakūṭa; only then does this passage appear. So, these were not words spoken by the Buddha at that particular moment. This should be understood.

"At that moment, the Bhagavān addressed Vaidehī" plainly signifies that he was commanding and promising to preach. "Amida Buddha is not far away" plainly identifies the realm in which to fix one's mind. There are three implications here:

It indicates that the boundary is not far off. Amida's land is just beyond a hundred thousand koṭis of Buddha-fields from here.
It suggests that though the journey is vast, one can arrive in a single thought-moment when going there.
It implies that if Vaidehī and future sentient beings with affinity focus their minds in contemplation, their meditative state will correspond with the realm, and practitioners will naturally see it constantly.

Because of these three implications, it's said that he "is not far away."

"You should concentrate your mind" plainly shows that ordinary deluded beings have deep obstructions and their minds are easily distracted. If they don't instantly abandon attachments to external conditions, the pure realm will have no way of appearing. This is precisely teaching how to pacify the mind and abide in practice. If one follows this Dharma, it is called the completion of pure karma.

"I shall now, for your sake" indicates that because the circumstances of the audience were not yet fully prepared, he could not exclusively teach the meditation gate. The Buddha, further observing the capacities of beings, personally revealed the practice of the three merits.

c. Encouraging Cultivation for Future Beings

Third, from "It also allows future generations", up to "the Land of Ultimate Bliss," this plainly shows identifying the capacity of beings and encouraging cultivation for their benefit. This suggests that the benefits requested by the lady are profound, and all who turn their minds towards them in the future will attain them.

d. Encouraging the Practice of the Three Merits

Fourth, from "Those who wish to be born in that land", up to "is called pure karma", this plainly shows encouraging the practice of the three merits. This indicates that sentient beings' capacities are of two types:

First, concentrated (or meditative)
Second, distracted

If only the meditative practices were taught, not all beings would be embraced. Therefore, the Tathāgata expediently revealed the three merits to suit those with distracted capacities. "Those who wish to be born in that land" designates the destination to which one returns.

"To cultivate the three merits" generally designates the gate of practice. What are there three?

i. Ethics (Filial Piety, Morality, and Ten Wholesome Deeds)

First, "filial piety towards parents," which has four aspects:

"Filial piety towards parents" means that all ordinary beings are born due to conditions. How are they born due to conditions? Some are born by transformation, some from moisture, some from eggs, and some from wombs. Each of these four types of birth also has four sub-types, as extensively explained in the sūtras. However, if they are born through mutual dependence, they have parents. Since they have parents, they have great kindness. If there were no father, the cause for generation would be lacking. If there were no mother, the condition for being born would be amiss. If both were absent, there would be no place to take birth. It requires the complete conditions of both parents for one to have a place to receive a body. Since one is to receive a body, one's own karmic consciousness acts as the internal cause, and the parents' essence and blood act as the external condition. Because of the harmony of these causes and conditions, this body comes into being. For this reason, the kindness of parents is profound.

A mother carries the child for ten months, constantly enduring suffering whether walking, standing, sitting, or lying down. She also worries about the danger of death during childbirth. After birth, for three years, the child constantly sleeps in filth and lies in urine, so the bedding and clothes are also impure. When they grow up, they love their wives and children, but towards their parents, they conversely develop aversion and disgust, not showing kindness or filial piety. Such behaviour is no different from that of animals.

Moreover, parents are the ultimate field of blessing in the mundane world. The Buddha, on the other hand, is the ultimate field of blessing in the transcendent world. When the Buddha was alive, there was a time of famine and scarcity. People starved to death, and white bones lay scattered everywhere. Monks found it difficult to obtain alms. At that time, after the monks had departed, the Bhagavān went alone into the city to beg for food. From dawn until noon, he called at every door, begging, but no one gave him food. The Buddha returned with an empty bowl. The next day, he went again and still got nothing; the day after that, he went again and still got nothing. Suddenly, a bhikṣu, meeting the Buddha on the road, noticed his unusual complexion, as if he were hungry. He immediately asked the Buddha:

"Bhagavān, have you eaten yet?"

The Buddha said:

"O bhikṣu, for three days now, I haven't obtained even a spoonful of alms. I am now so hungry and weak that I cannot speak with you."

The bhikṣu, hearing the Buddha's words, was overcome with sorrowful tears. He immediately thought to himself:

"The Buddha is the supreme field of blessing, the protector of sentient beings. It is now the right time for me to sell these three robes, buy a bowl of rice, and offer it to the Buddha."

Having thought this, he immediately bought a bowl of rice and urgently brought it to the Buddha. The Buddha, knowing but still asking, said:

"Monk, in this year of famine and scarcity, people are starving to death. Where did you get this bowl of pure rice?"

The monk fully reported everything to the Bhagavān as before. The Buddha then said:

"Monk, the three robes are the banner-sign of all Buddhas of the three periods. The karma associated with these robes is supremely noble, supremely weighty, and supremely kind. You have easily exchanged them to give me this rice. I greatly appreciate your good intention, but I cannot consume this rice."

The monk again addressed the Buddha:

"The Buddha is the field of blessing for the three realms, the ultimate among noble ones. If even you say you cannot consume it, then who besides the Buddha can consume it?"

The Buddha said:

"You can consume it. Why? Because parents gave birth to your body and have great and profound kindness towards you. For this reason, you can consume it."

The Buddha then asked the monk:

"Do your parents have faith in the Buddha?"

The monk replied:

"They have no faith at all."

The Buddha said:

"They now have faith. Seeing you bring them rice, they will be greatly delighted, and because of this, they will develop faith. First, teach them to take refuge in the Three Jewels, and then they will be able to consume this food."

At that time, the monk, having received the Buddha's teaching, departed with reverent longing. For this reason, it is imperative to be filially pious towards one's parents.

Moreover, the Buddha's mother, Māyā, died seven days after giving birth to the Buddha and was reborn in the Trāyastriṃśa heaven. After the Buddha attained awakening, on the fifteenth day of the fourth month, he went to the Trāyastriṃśa heaven for an entire summer to preach the Dharma to his mother, to repay the kindness of the ten months she carried him. If even the Buddha himself repaid and cultivated filial piety towards his parents, how much more so should ordinary beings not fail to be filially pious? Thus, we know that the kindness of parents is profound and incredibly grave.

"Cultivating a compassionate mind and refraining from killing" means that all sentient beings fundamentally cherish their lives. If they encounter danger and flee in terror or hide, it's solely to protect their lives. As a sūtra states: "All sentient beings cherish their lives; do not kill, do not use weapons. Forgive others as you would yourself." This serves as proof.

"Cultivating the ten wholesome deeds" means that among the ten unwholesome deeds, the act of killing is the most wicked, hence its placement at the beginning. Among the ten wholesome deeds, prolonging life is the most virtuous, so it's placed in opposition to killing. The remaining nine unwholesome and nine wholesome deeds will be extensively discussed later in the nine grades section. This refers to mundane, wholesome deeds, also known as compassionate and humble practices.

ii. Taking Refuge in the Triple Gem

Second, "Taking refuge in the Triple Gem" indicates that mundane wholesome deeds are subtle and do not fully guarantee retribution. However, the majestic virtue of the precepts can lead to the fruit of Bodhi. Sentient beings' faith progresses from shallow to profound. First, they take refuge in the Triple Gem, and then they are taught various precepts.

"Completing all precepts" means that there are many kinds of precepts: some are the three refuges precepts, or the five precepts, eight precepts, ten wholesome precepts, two hundred and twenty precepts, five hundred precepts, novice precepts, or the Bodhisattva's three pure precepts, the ten inexhaustible precepts, and so on. Hence, it's called "completing all precepts". Moreover, each precept category also has a small portion of precepts, a large portion of precepts, and a complete portion of precepts.

"Not violating deportment" means that the actions of body, speech, and mind—whether walking, standing, sitting, or lying down—can all serve as expedient deportment for all precepts. This means being able to guard against light and heavy, coarse and subtle transgressions. If one does transgress, one repents immediately, hence "not violating deportment". This is called precept-good.

iii. Arousing Bodhicitta, Faith in Cause and Effect, Reading and Reciting Mahāyāna Sūtras, and Encouraging Others

"Arousing Bodhicitta" means that sentient beings, with joyful hearts, aspire to the great path. One should not merely cultivate shallow, minor causes. Unless one extensively generates a vast and profound mind, how can one attain convergence with Bodhi? One thinks:

"May my body be like space, and my mind as vast as the Dharma-realm, exhausting the nature of sentient beings. Through my bodily actions, I respectfully offer homage, worship, greet, send off, come and go, and ferry them across until they are all saved. Through my verbal actions, I praise and preach the Dharma, so that all are transformed by me, and those who hear my words attain the path. Through my mental actions, I enter meditation to observe, manifesting myself throughout the Dharma-realm, responding to the capacities of beings and liberating them, leaving no one unsaved. I make this vow, constantly growing like space, pervading everywhere, my practice flowing endlessly to the very end of future time, my body tireless, my mind never satisfied."

"Bodhi" is the name for the Buddha-fruit. "Citta" refers to the mind of sentient beings capable of seeking it. Hence, it is called arousing bodhicitta.

"Deep faith in cause and effect" has two aspects. First, it clarifies mundane suffering and joy, and their causes and effects: if you create a cause for suffering, you'll experience a suffering result; if you create a cause for joy, you'll experience a joyful result. It's like pressing a seal into clay—the seal's form is destroyed as the impression is made, leaving no room for doubt.

"Reading and reciting Mahāyāna sūtras" means these scriptures are like a mirror. By repeatedly reading and contemplating them, you develop wisdom. Once the eye of wisdom opens, you'll be able to reject suffering and rejoice in the bliss of Nirvāṇa.

"Encouraging others to advance in practice" means that suffering is like poison, and unwholesome actions are like a knife; they cause sentient beings to cycle through the three realms and bring them harm. Now, wholesome practices are like a bright mirror, and the Dharma is like amṛta. The mirror illuminates the right path, leading you to truth, and the amṛta pours down like endless Dharma rain. To enable all sentient beings to receive this moisture and gather in the stream of Dharma, you must encourage each other.

"These three" is shorthand for the practices mentioned above.

d. The Bhagavān's Exhortation to Ordinary Beings

From "The Buddha told Vaidehī", up to "the true cause", this shows how the Bhagavān drew on the example of sages to encourage ordinary beings. If you can just firmly focus your mind, you'll certainly go there, without a doubt.

Although there are five distinct passages above, they extensively clarify the circumstances of teaching the practice of distracted good.

7. Condition of Demonstrating the Practice of Meditative Good

Regarding the condition of teaching meditative good, there are seven subsections.

a. Command to Listen and Permission to Preach

First, from "The Buddha said to Ānanda" up to "pure acts", this plainly shows the command to listen and permission to preach. This indicates that the Tathāgata had already granted Vaidehī's earlier request to be born in Sukhāvatī and her request for the practice enabling birth. Now, in this passage, he intends to reveal the expedient means for right perception. This is a supremely important and profoundly beneficial teaching. Rarely heard throughout countless kalpas, it is now being expounded for the first time. For this reason, the Tathāgata addressed two individuals. "He said to Ānanda" means, "I am now about to reveal the gate to the pure land; you must uphold and transmit it well, so it is not lost." "He said to Vaidehī" means, "You are the one requesting the Dharma; I am now about to speak, so listen carefully, contemplate diligently, and receive it thoroughly, so you don't misunderstand or lose anything."

"For the sake of all beings in the future" means that the Tathāgata, on the verge of passing into Nirvāṇa, particularly preached for beings perpetually submerged in suffering. Now, he equally spreads the cloud of compassion, hoping to universally moisten and benefit future generations.

"Will be afflicted by the enemy, blind passions" means that ordinary beings have heavy obstructions and are deeply deluded by false attachments. They don't realise that the fiery pits of the three evil realms lie hidden beneath their feet. They act according to circumstances, intending to gather provisions for advancing on the path. But how is it that the six thieves (of the senses), hearing of this, rush to invade and plunder? Now that this Dharma-wealth is lost, how can one be free from sorrow and suffering?

"Explaining the pure acts" indicates that the Tathāgata, seeing the transgressions of sentient beings, taught them the method of repentance, wishing for them to eliminate their transgressions, ultimately achieving permanent purity continually. "Pure" here also refers to focusing wholeheartedly on invoking the Buddha and contemplating the West in the subsequent meditative gates. With each thought, transgressions are eliminated, thus leading to purity.

b. Praising the Lady's Request for a Specific Practice

Second, from "Excellent!" this plainly shows the lady inquiring about the sacred meaning.

c. Exhortation to Uphold and Preach the Dharma

Third, from "Ānanda, you must take up and bear" up to "proclaim the Buddha's words", this plainly shows the exhortation to uphold and preach this profound and crucial Dharma, ensuring its widespread dissemination. This indicates that the Tathāgata had previously given a general command to Ānanda to listen and receive with a calm mind. This passage instructs Ānanda explicitly to uphold it without forgetting and to preach it in places where many people gather. "Buddha's words" means that the Tathāgata, having eliminated verbal faults throughout countless kalpas, speaks words that naturally inspire faith in all who hear them.

d. The Aspect of Benefit from Encouraging Cultivation

Fourth, from "I, the Tathāgata, shall now" up to "attained the patience at non-arising", this plainly shows the aspect of benefit from encouraging cultivation. This indicates that the Tathāgata wished to reveal the expedient means of contemplation for the lady and future beings, to fix their minds on the West, detest the Sahā world, and joyfully long for Sukhāvatī.

"Through the Buddha's power" means that sentient beings' karmic obstructions are such that they are blind even when something is right before their eyes. They consider things close at hand to be far away. Another realm, merely separated by a bamboo screen, is like a thousand miles away. How much more so for ordinary beings to peer into the inner realm of the Buddhas, which is beyond their capacity? Unless there is the mysterious addition of supernormal power, how could that land be seen?

"As if one were looking at one’s own face in a clear mirror" means that the lady and other sentient beings, entering contemplation and settling their minds, concentrate their spirit without wavering. The mind and the object correspond, and everything manifests clearly. When the realm appears, it's as if one is seeing an object in a mirror, without any difference.

"Because the mind is joyful, one attains patience" means that when the pure, radiant land of Amida Buddha suddenly appears before one's eyes, what immense joy arises! Because of this joy, one immediately attains the patience at non-arising. It's also called joyful patience, or awakened patience, or faithful patience. This is a profound discussion, but it does not yet indicate the specific stage of attainment. It's to make the lady and others aspire to this benefit, so that when they courageously and intently concentrate their minds and envision it, they should then attain awakened patience. This is primarily the patience within the ten faiths, not the patience of the stages of understanding and practice or above.

e. The Lady is an Ordinary Being, Not a Sage

Fifth, from "The Buddha said to Vaidehī," up to "you are enabled to see", this plainly shows that the lady is an ordinary being, not a sage. Because she is not a sage, she must rely on the supernal addition of sacred power to see that land, even though it's far away. This indicates that the Tathāgata feared sentient beings might be confused, thinking the lady was a sage and not an ordinary person. Because of such doubt, they would become timid. However, Vaidehī is actually a Bodhisattva who merely assumes an ordinary body. We wrongdoers cannot compare. To dispel this doubt, he said, "You are merely an ordinary person."

"Your mind is weak" means that because she is an ordinary person, she has never had great aspirations. "You have yet to acquire the divine eye," means that the lady's physical eyes' ability to see far or near is insignificant. How could she possibly see the pure land, which is so incredibly distant?

"The buddha tathāgatas have skilful means" means that if one is to see the adornments of the land through the mind, it is not within one's ordinary capacity to do so fully. All credit for this goes to the Buddha.

f. The Lady's Repeated Gratitude and Subsequent Question

Sixth, from "Then Vaidehī said to the Buddha" up to "see that land", this plainly shows the lady reiterating her gratitude for previous grace, intending to lead into a later question. This indicates that the lady understood the Buddha's intention. What she had seen in the luminous platform above, she had thought was her own ability. Now, having heard the Bhagavān's explanation, she understood it was due to the grace of the Buddha's skilful means. If that's the case, then while the Buddha is in the world, sentient beings, benefiting from his contemplation, can see the Western Pure Land. But if the Buddha passes into Nirvāṇa and they no longer receive his blessing, how will they be able to see it?

g. The Lady's Compassionate Concern for Beings

Seventh, from "After the Buddha passes into Nirvāṇa" up to "the Land of Ultimate Bliss", this plainly shows the lady's compassionate concern for beings, wishing for them to be born there, to leave the Sahā world forever, and to eternally dwell in peace and bliss, just as she desires for herself. This indicates that the Tathāgata intended to lead and deliver beings to the very end of future time without ceasing. However, as eras change and time passes, the minds of sentient beings become shallow and fleeting. Therefore, the Tathāgata reduced his eternal lifespan, ending long kalpas to resemble human years, suppressing arrogance by demonstrating impermanence, and transforming the stubborn by guiding them all to extinction. Hence, it says, "After the Buddha passes into Nirvāṇa."

"All sentient beings" means that when the Tathāgata's transformation ceases, sentient beings will have nowhere to turn for refuge. They will wander aimlessly, running wildly through the six realms.

i. The Five Degenerations

"Degenerate and evil and unwholesome" refers to the five degenerations:

Degeneration of the Kalpa: The kalpa itself isn't defiled, but during its decline, all evils intensify.
Degeneration of Sentient Beings: When a kalpa first forms, sentient beings are purely wholesome; at the end of a kalpa, sentient beings' ten unwholesome deeds become pervasive.
Degeneration of Views: One's own unwholesome deeds are [wrongly viewed as] entirely wholesome, while others' actions are seen as nothing but wrong.
Degeneration of Afflictions: At the end of this current kalpa, the evil nature of sentient beings makes them difficult to approach; greed and anger arise with every interaction of the six senses.
Degeneration of Life-span: Due to the preceding two defilements (of views and afflictions), many commit acts of killing and lack compassion, taking life. If one practices the painful causes of ending life, how can one obtain the fruit of a long life?

"Degenerate" means their very nature is not wholesome. This briefly concludes the meaning of the five defilements.

ii. The Five Sufferings

"Tormented by the five sufferings" refers to taking from the eight sufferings, the sufferings of:

Birth
Old age
Sickness
Death
Separation from loved ones.

These are called the five sufferings. Adding the three sufferings makes eight sufferings:

The suffering of the flourishing of the five aggregates.
The suffering of not obtaining what one seeks.
The suffering of encountering those one dislikes.

These are collectively called the eight sufferings. These five degenerations, five sufferings, and eight sufferings are experienced universally throughout the six realms; there is no one who is free from them, and they constantly torment beings. If one does not experience these sufferings, one is not counted among ordinary beings.

"How then shall they see" plainly shows the lady posing a question for suffering beings. These beings have incredibly profound karmic defilements, and they will not see the Buddha nor receive his blessings, so how will they be able to see that land?

Although there are seven distinct subsections above, they extensively clarify the circumstances of teaching meditative good.

Initially, we explained the Preface Certifying Faith, then the Preface Before the Teaching, and finally the Preface(s) on the Initiating [Circumstances]. Although there are three distinct prefaces above, this generally concludes the Preface Section.

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Commentary on the Sutra on Contemplation of Amitāyus

2. The Section on the Sūtra's Introduction (fascicle 2)

Outline

Introductory Explanation

1.1. Preface Certifying Faith

1.2. Preface on the Initiating Circumstances (seven subsections)

1. Preface before the Teaching

a. The Time of the Teaching – "At one time…"

b. The Teacher – "the Buddha…"

c. The Place – "dwelling in Rājagṛha…"

d. The Saṅgha – "together with a great saṅgha of bhikṣus…"

i. The Śrāvaka Saṅgha (nine features)

ii. The Bodhisattva Saṅgha (seven features)

2. Condition of the Imprisonment of the Father

a. The place where the Teaching Begins

b. Ajātaśatru's Readiness to Accept Evil Counsel

c. The Imprisonment of the Father

d. The Queen Covertly Brought Food to the King

e. The King Requested the Dharma

f. The King Received the Dharma

g. The King was Sustained by Food and Hearing the Dharma

3. Condition of the Imprisonment of the Mother

a. The Enquiry after News of his Father

b. The Gatekeeper's Reply

c. The King's Rage

d. Two Ministers Offer Stern Counsel

e. The Worldly King's Fear

f. The Two Ministers Offer Further Counsel

g. King Ajātaśatru Accepts the Counsel and Spares his Mother's Life

h. The Worldly King's Lingering Anger Imprisons His Mother

4. Condition of the Lamentation over Suffering

a. The Mother Imprisoned by her Son

b. The Mother, Confined, Invites the Buddha to Express Her Intentions

c. The Bhagavān Comes to Grant the Request

d. The Lady's Lament upon Seeing the Buddha

5. Condition of Rejoicing in the Pure Land

a. The Lady's Lament upon Seeing the Buddha

b. The Lady Enumerates the Objects of Her Disgust

c. The Lady's Repentance to Be Born in the Pure Land

d. The Lady's General Request for the Practice of Going There

e. The Lady's General Request for the Practice of Going There

f. The Lady Receives the Manifestation and is Grateful for the Buddha's Grace

g. The Lady Specifically Chooses What She Seeks

h. The Lady Requests a Specific Practice

6. Condition of Teaching the Practice of Distracted Good

a. Benefitting the King-Father with Light

b. Answering the Lady's Request for Specific Practice

c. Encouraging Cultivation for Future Beings

d. Encouraging the Practice of the Three Merits

i. Ethics (Filial Piety, Morality, and Ten Wholesome Deeds)

ii. Taking Refuge in the Triple Gem

iii. Arousing Bodhicitta, Faith in Cause and Effect, Reading and Reciting Mahāyāna Sūtras, and Encouraging Others

d. The Bhagavān's Exhortation to Ordinary Beings

7. Condition of Demonstrating the Practice of Meditative Good

a. Command to Listen and Permission to Preach

b. Praising the Lady's Request for a Specific Practice

c. Exhortation to Uphold and Preach the Dharma

d. The Aspect of Benefit from Encouraging Cultivation

e. The Lady is an Ordinary Being, Not a Sage

f. The Lady's Repeated Gratitude and Subsequent Question

g. The Lady's Compassionate Concern for Beings

i. The Five Degenerations

ii. The Five Sufferings

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