Shingan's Portal - 4. The Section on the Main Teaching: Distracted Good (fascicle 4)

Commentary on the Sutra on Contemplation of Amitāyus

4. The Section on the Main Teaching: Distracted Good (fascicle 4)

The Meaning of the Three Ranks of Distracted Good

From this point on, we will explain the meaning of the gate of the Three Ranks of Distracted Good. This meaning has two aspects:

First, clarifying the Three Kinds of Merit as the primary cause.
Second, clarifying the Nine Grades as the primary practice.

The Three Kinds of Merit as the Primary Cause

Now, regarding these Three Kinds of Merit:

The First Kind of Merit is wholesome worldly roots. This refers to those who have never heard of the Buddha's Dharma but practice filial piety, support their parents, and uphold the virtues of benevolence, righteousness, propriety, wisdom, and trustworthiness on their own. Thus, it's called wholesome worldly.
The Second Kind of Merit is called wholesome precepts. Within these precepts are those for humans, devas, śrāvakas, and bodhisattvas. Among these, some may have fully received them, while others may not have received them fully; some may have fully upheld them, while others may not have upheld them fully. But as long as they can dedicate the merit, they all attain rebirth.
The Third Kind of Merit is called wholesome practice. This involves ordinary beings who generate the Mahāyāna mind and can cultivate practices themselves, as well as encouraging those with affinity, abandoning evil, upholding a sincere mind, and dedicating the merit for rebirth in the Pure Land.

Furthermore, within these Three Kinds of Merit, it's possible for someone to cultivate worldly merit solely, and by dedicating it, they attain rebirth. Someone may solely cultivate precept merit, and by dedicating it, they attain rebirth. Someone may solely cultivate practice merit, and by dedicating it, they attain rebirth. Someone may cultivate the first two kinds of merit, and by dedicating them, they attain rebirth. Someone may cultivate the latter two types of merit, and by dedicating them, they attain rebirth. Or, someone may fully cultivate all Three Kinds of Merit, and by dedicating them, they also attain rebirth. Those who do not cultivate any of the Three Kinds of Merit are termed those of the ten evils, wrong views, or icchantikas.

Nine Grades as the Primary Practice

As for the Nine Grades, they will be clarified in the relevant sections of the text. This should be understood. This concludes a brief analysis of the different meanings of the Three Kinds of Merit.

14. The Highest Grade

Clarification of the Eleven General Aspects

Before discussing the text on the cultivation of goodness for the highest grade, there are eleven general aspects. These are:

First, generally clarifying the command and instruction.
Second, defining their position or status.
Third, generally listing the types of beings with affinity.
Fourth, defining the Three Minds as the primary cause.
Fifth, plainly distinguishing between capable and incapable practitioners.
Sixth, plainly clarifying the differences in receiving the Dharma.
Seventh, plainly clarifying the differences in the duration of practice.
Eighth, clarifying the dedication of their cultivated practices for rebirth in Amida Buddha's land.
Ninth, clarifying the differences in how the sages come to welcome them at the time of death, and the speed of their departure.
Tenth, clarifying the differences in the speed of the opening of the jewelled flower upon arrival in that land.
Eleventh, clarifying the differences in the benefits received after the jewelled flower opens.

These eleven points of meaning, when applied to the text of the Nine Grades, appear in each and every grade, resulting in one hundred sections of meaning. Furthermore, these eleven points of meaning can be generally clarified before the text of the highest grade, or separately clarified before the texts of the middle and lower grades. If one examines the text closely, some points may be fully present, others not. Although some are implicit and some are explicit, conceptually, they are all contained within the doctrine. For this reason, it is necessary to expand and make them explicit, so that practitioners can easily understand and recognise them.

The above, although comprising eleven distinct sections, extensively clarifies the meaning of the three grades of the highest rank.

Highest Level of the Highest Grade

Next, in the section on the Highest Level of the Highest Grade, it also first states, then clarifies, and finally concludes. There are twelve aspects here.

a. The Buddha's Instruction

First, from "The Buddha told Ānanda", indicates two intentions. First, the command and instruction.

b. Defining the Rank

Second, defining their position or status. This refers to ordinary beings who cultivate the Mahāyāna and are of the highest goodness.

c. General Listing of Affinities and Benefits of Rebirth

Third, from "If there are sentient beings" up to "will immediately attain rebirth", plainly provides a general list of beings who can attain rebirth. There are four aspects here:

It indicates those who can believe.
It indicates those who seek to be born there through vows.
It indicates the degree of their initial aspirations, whether many or few.
It indicates the benefit of attaining rebirth.

d. Defining the Three Minds as the Primary Cause

Fourth, from "What are the three?" up to "will certainly be born in that land", plainly clarifies and defines the Three Minds as the primary cause. There are two aspects here:

It clarifies that the Bhagavān's intention to manifest benefits according to the capacity of beings is subtle and difficult to know. Without the Buddha's own questioning and hypophora, it would be impossible to understand.
It clarifies that the Tathāgata himself answers with the number of the three minds mentioned previously.

i. The Utmost Sincere Mind

The sūtra states that "The first is the Utmost Sincere Mind." "Utmost" means true, "sincere" means real. This means that all sentient beings' cultivation of understanding and practice through body, speech, and mind must be performed with a true and real mind. One must not outwardly display virtuous and diligent appearances while inwardly harbouring falsity, greed, anger, evil, deception, and a hundred kinds of cunning, with an evil nature as difficult to penetrate as snakes and scorpions. So long as one engages in the three practices (body, speech, mind), it is called goodness mixed with poison, or false practice, and not true practice. If one settles the mind and engages in practice in such a way that even if one struggles with body and mind, hastening to cultivate day and night, twelve hours a day, as if one's head is on fire, it is still called the goodness mixed with poison. To dedicate this practice mixed with poison to seek rebirth in that Buddha's Pure Land is indeed impossible. Why? It is precisely because when Amida Buddha, in his causal stage, practised the bodhisattva path, for each single thought or single instant, all his cultivation through the three kinds of practice was performed with the true and real mind, and all his actions and aspirations were also true and real.

Furthermore, the "true and real" [in the true and real mind] has two aspects:

True and real for self-benefit. Which has two aspects:
1. To truly renounce and abandon all evils of oneself and others, and all defiled lands, etc., maintaining the thought in all postures—walking, standing, sitting, and lying down—that one is like all bodhisattvas who renounce and abandon all evils; understanding, "I am also like this."
2. To truly diligently cultivate all wholesome deeds of oneself and others, ordinary beings and sages alike.
True and real for benefiting others.

Verbal practice with the true and real mind means praising that Amida Buddha and the two adornments (true and dependent) of his land. Furthermore, verbal practice with the true and real mind means denouncing and detesting the suffering and evil of self and other and true and dependent recompense in the three realms and six paths, and also praising all sentient beings for the wholesome deeds performed by their three actions. If they are not wholesome practitioners, one respectfully keeps one's distance and does not rejoice with them.

Bodily practice with the true and real mind means joining palms, bowing, respectfully making the four kinds of offerings, etc., to that Amida Buddha and the two adornments (true and dependent) of his land. Furthermore, bodily practice with the true and real mind means despising, detesting, and abandoning this cycle of birth and death in the three realms, etc., of self and other and true and dependent recompense [of saṃsāra].

Mental practice with the true and real mind means contemplating, observing, and recollecting that Amida Buddha and the two adornments (true and dependent), as if they are present before one's eyes. Furthermore, mental practice with the true and real mind means despising, detesting, and abandoning the cycle of birth and death in the three realms, of self and other and true and dependent recompense [of saṃsāra]. The unwholesome three karmas must be abandoned with the true and real mind. And if one engages in the wholesome three karmas, they must be performed with the true and real mind, regardless of whether it is internal or external, bright or dark; all must be true and real. Therefore, it is called the Utmost Sincere Mind.

ii. The Profound Mind

"The second is the Profound Mind." The Profound Mind is the mind of deep faith. It also has two aspects:

Determined deep faith that one is currently a sentient being burdened with karmic evil and birth-and-death, who has been continuously sinking and transmigrating for kalpas, with no means of liberation.
Determined deep faith that Amida Buddha, through his forty-eight vows, embraces and receives sentient beings, without doubt or hesitation. By relying on the power of those vows, one will certainly attain rebirth [in his land].

Furthermore, definitely deep faith means believing that Śākyamuni Buddha taught this Contemplation Sūtra, with its Three Kinds of Merit and Nine Grades, and the two kinds of goodness (meditative and distracted), certifying and praising the two recompense (true and dependent) of that Buddha's land, making people rejoice and yearn. Also, definitely deep faith means believing that in the Amida Sūtra, the countless Buddhas of the ten directions attest and exhort, so that all ordinary beings will certainly attain rebirth.

Furthermore, deep faith means sincerely wishing that all practitioners will single-mindedly believe only the Buddha's words—disregarding their own lives—and definitely practise according to them. What the Buddha instructs them to abandon, they abandon. What the Buddha instructs them to practice, they practice. Where the Buddha instructs them to go, they go. This is called accordance with the Buddha's teaching, accordance with the Buddha's intention, and accordance with the Buddha's vows. This is called a true disciple of the Buddha.

Furthermore, if all practitioners can only rely on this sūtra and practice with deep faith, they will certainly not mislead sentient beings. Why? Because the Buddha is a person of perfect great compassion and speaks truthfully. Apart from the Buddha, those whose wisdom and practice are not yet complete, who are still on the path of learning, still have not eliminated the two obstructions (afflictions and knowledge), and whose fruits and vows are not yet complete. Even if such ordinary beings or sages attempt to ascertain the meaning of the Buddhas' teachings, they cannot definitively resolve them. Although they may discuss them, they must invite the Buddha to certify them for certainty. If it accords with the Buddha's intention, he will affirm it by saying, "It is so, it is so." If it does not accord with the Buddha's intention, he will say, "What you all say is not so." If he does not affirm it, it is like unspoken, unprofitable, and useless speech. What the Buddha affirms is in accordance with the Buddha's correct teaching. Whatever the Buddha says is the correct teaching, correct meaning, correct practice, correct understanding, correct karma, and correct wisdom, whether much or little. The multitude does not question Bodhisattvas, humans, or devas to determine its right or wrong. Whatever the Buddha teaches is the definitive teaching. What Bodhisattvas and others teach are collectively referred to as non-definitive teachings. This should be understood.

Therefore, at this time, I sincerely urge all those with an affinity for rebirth to only deeply believe the Buddha's words and single-mindedly uphold and practice them. Do not believe or rely on the teachings of bodhisattvas or others that are not in accord with this goal, which may lead to doubt and hindrance, causing self-delusion and the loss of the great benefit of rebirth.

Furthermore, the Profound Mind and Deep Faith means to establish one's own mind firmly, practice in accordance with the teaching, permanently eliminate doubts and errors, and not be swayed or undermined by any different understandings, different practices, different schools, different views, or different attachments.

Question: "Ordinary beings have shallow wisdom and profound karmic obstructions. Suppose they encounter people with different understandings and practices who bring forth many sūtras and treatises to hinder and argue, claiming that all sentient beings burdened with sins cannot attain rebirth. How should one refute such difficulties, establish faith, advance directly, and not become timid or retreat?"

Answer: "If someone brings forth many sūtras and treatises to argue that one cannot attain rebirth, the practitioner should respond:

"'Although you bring forth sūtras and treatises to prove that one cannot attain rebirth, in my opinion, I will certainly not allow you to refute me. Why? It's not that I don't believe those sūtras and treatises; I revere and believe them all. However, when the Buddha taught those sūtras, the place was different, the time was different, the audience (capacity) was different, and the benefits were different. Also, the time when those sūtras were taught was not the same as when the Contemplation Sūtra or the Amida Sūtra were taught. The Buddha's teaching is prepared for various capacities, and the times also differ. Those sūtras generally explain the understanding and practice for humans, devas, and Bodhisattvas. But this Contemplation Sūtra, with its teachings of meditative and distracted good, is taught solely for Vaidehī and for all ordinary beings in the latter age of the five defilements and five sufferings, certifying that they will attain rebirth. For this reason, I now single-mindedly rely on this Buddha's teaching and definitively uphold and practice it. Even if you, or hundreds, thousands, millions, or billions of others say one cannot attain rebirth, it will only increase and strengthen my faith in my rebirth.'

"Furthermore, the practitioner should then say:

"'Kindly listen, I will now explain to you the mark of determined faith. Even if bodhisattvas on the ground stages, arhats, pratyekabuddhas, etc., whether one or many, even filling the ten directions, all bring forth sūtras and treatises to assert that one cannot attain rebirth, I would not give rise to a single thought of doubt. It would only increase and strengthen my pure faith. Why? Because the Buddha's words are definitively complete and decisive, and cannot be destroyed by anything.

"'And kindly listen, practitioner. Even if those from the first ground up to the tenth ground, whether one or many, even filling the ten directions, all say with one voice:

"'"Śākyamuni Buddha's praise of Amida, his condemnation of the three realms and six paths, and his exhortation for sentient beings to recite the Nembutsu and cultivate other good deeds single-mindedly, saying that after this very life they will certainly be born in that land—this is certainly false and cannot be relied upon."

"'Even if I hear such statements, I will not give rise to a single thought of doubt. It will only increase and strengthen my definite, supreme faith. Why? Because the Buddha's words are truly definitive and conclusive. The Buddha truly knows, truly understands, truly sees, and truly realises; his words do not come from a mind of doubt. Furthermore, they cannot be undermined by the different views or different understandings of any bodhisattvas. If they were truly bodhisattvas, they would not contradict the Buddha's teachings.

"'Moreover, put this matter aside. Practitioner, you should know that even if transformed buddhas or reward buddhas, whether one or many, even filling the ten directions, each radiate light and extend their tongues to cover the ten directions, and each says:

"'"What Śākyamuni taught and praised, exhorting all ordinary beings to single-mindedly recite Nembutsu and cultivate other good deeds, and dedicate their vows to be born in that Pure Land—this is false, and certainly not true."

"'Even if I hear such words from these buddhas, I will ultimately not give rise to a single thought of doubt or retreat, nor will I fear not being born in that Buddha land. Why? Because one buddha is all buddhas. All buddhas are equal in their knowledge, understanding, insight, realisation, fruits, great compassion, etc., without the slightest difference. Therefore, what one buddha establishes is equally established by all buddhas. Just as a previous buddha established precepts prohibiting killing, the ten evil deeds, and so on, those who ultimately do not transgress them are called cultivators of the ten good deeds, the ten practices, and followers of the meaning of the six perfections. If a later buddha were to appear, how could he change the previous ten good deeds to allow the practice of the ten evil deeds? By inferring from this principle, it is clear that the words and actions of the buddhas do not contradict each other. Even if Śākyamuni specifically exhorted all ordinary beings to recite and cultivate single-mindedly, and after abandoning this life, they will certainly be born in that land, then the buddhas of the ten directions will all praise, exhort, and attest to the same. Why? Because of their great compassion which is of identical essence. What one buddha transforms is what all buddhas transform, and what all buddhas transform is what one buddha transforms.

"'Indeed, the Amida Sūtra states that Śākyamuni praised the various adornments of Sukhāvatī. It also exhorts all ordinary beings to recite Amida's name for one to seven days single-mindedly, and they will certainly attain rebirth. The text states that there are as many buddhas as the sands of the Ganges in each of the ten directions, who jointly praise Śākyamuni for being able, in this evil age of the five degenerations—an evil world, with evil sentient beings, evil views, evil afflictions, and a time of prevalent evil and lack of faith—to praise Amida's name and exhort sentient beings to recite it, so that they will certainly attain rebirth. This is the proof.

"'Furthermore, the buddhas of the ten directions, fearing that sentient beings would not believe what Śākyamuni Buddha alone said, therefore collectively and simultaneously extended their tongues to cover the three-thousand-great-thousand-world system, and spoke truthfully:

"'"You sentient beings should all believe what Śākyamuni has taught, praised, and attested. All ordinary beings, regardless of the amount of their merits or faults, or the duration of their practice—whether cultivating for a hundred years at the longest, or for one day or seven days at the shortest—as long as they single-mindedly recite the Amida's Name, they will certainly attain rebirth, without any doubt."

"'Therefore, what one Buddha says is attested by all Buddhas; it is truly so.' This is called establishing faith based on the person [Buddha]."

Next, regarding establishing faith based on practice, there are two kinds of practice: right practice and miscellaneous practices:

Right practice refers to those practices performed solely based on the sūtras concerning rebirth in the Pure Land. What are these? To single-mindedly and exclusively read and recite the Contemplation Sūtra, Amida Sūtra, Larger Sūtra of Immeasurable Life, etc. To single-mindedly and exclusively focus thoughts, observe, and recollect the two recompenses of that land. If bowing, to single-mindedly and exclusively bow to that Buddha. If orally reciting, to single-mindedly and exclusively recite that Buddha's Name. If praising and making offerings, to single-mindedly and exclusively praise and make offerings. This is called the right practice. Within this right practice, there are again two kinds:

To single-mindedly and exclusively recite Amida's name, whether walking, standing, sitting, or lying down, regardless of the duration, never abandoning the recollection in every thought. This is called the practice of right assurance, because it accords with that Buddha's Vow.
Practices such as bowing and chanting are called auxiliary practices.

Apart from these two—right practice and auxiliary practices—all other wholesome deeds are called miscellaneous practices. If one cultivates the former two—right and auxiliary practices—and the mind is constantly close [to Amida] and recollection [of him] is uninterrupted, so, it is called uninterrupted. If one performs the latter—miscellaneous practices—the mind is often interrupted. Although these practices can be dedicated for rebirth, they are called sparse and mixed practices. Hence, this is called the Profound Mind.

iii. The Mind of Merit-Transference and Vow-Arousal

"The third is the Mind of Merit-Transference and Vow-Arousal." The Mind of Merit-Transference and Vow-Arousal means that all the wholesome roots, whether worldly or transcendent, cultivated by the practices of one's body, speech, and mind in past and present lives, and all wholesome roots, whether worldly or transcendent, cultivated by the practices of others' (both ordinary beings and sages) body, speech, and mind, in which one rejoices—with all these wholesome roots, both one's own and others', one truly and with deep faith dedicates them with the vow to be born in that land. Therefore, it is called the Mind of Merit-Transference and Vow-Arousal.

Furthermore, for dedicating merit and arousing vows for rebirth, one must definitively and truly generate the thought of attaining rebirth in the mind of dedication. This profound faith should be as firm as a vajra, not to be shaken or destroyed by any different views, different schools, different understandings, or different practitioners. One must be determinately single-minded, straightforward, and advance directly, not giving rise to hesitation, timidity, or retreat upon hearing others' words, which would lead to falling back from the path and losing the great benefit of rebirth in the Pure Land.

Practicies with Affinity

Question: "If there are people with different understandings and practices, or those who are evil or mixed, who come to confuse and disturb one, or who raise various doubts and difficulties, saying that one cannot attain rebirth, or saying:

"'You sentient beings, from immeasurable kalpas ago and in this present life, have generated various karmic faults with your body, speech, and mind karma towards all ordinary beings and sages, such as the ten evils, five heinous crimes, four grave offenses, slandering the Dharma, being icchantikas, breaking precepts, holding wrong views, etc., and these have not been completely eliminated. Such karmic faults are tied to the evil paths of the three realms. How can one, by cultivating merit and reciting the Buddha's name for a single lifetime, enter that undefiled, unproduced land and forever attain awakening and the stage of non-retrogression?'

Answer: "The Buddha's teachings and practices are as numerous as dust motes. The capacities and affinities of sentient beings differ, and their inclinations are not uniform. For example, in the secular world, what people can see and believe: light can dispel darkness, space can contain, the earth can support and nurture, water can generate and moisten, fire can create and destroy. Such things are called dependent phenomena, visible to the eye, varying in countless ways. How much more so the inconceivable power of the Buddha-Dharma? How could it not have various benefits?

"To enter one gate is to leave one gate of affliction; to enter one gate is to enter one gate of liberation and wisdom. For this reason, each cultivates practices according to their affinity, seeking liberation. Why do you use practices that are not suitable for me to obstruct and confuse me? What I love is my practice according to my affinity, which is not what you seek. What you love is your practice according to your affinity, which is not what I seek. Therefore, those who cultivate their practices according to their own inclinations will certainly attain liberation swiftly.

"Practitioner! You should know that if you wish to study about liberation, you can study about everything from ordinary beings to sages, and even to buddhahood, without any hindrance. If you wish to train in practices, [however], you must rely on practices that accord with your affinities, so they accordingly require little effort and yield great benefit."

The Two Rivers and White Path

Furthermore, to all those practitioners, such as those aspiring for rebirth and so forth, I shall now offer another analogy to protect their faith and guard against external wrong views and difficulties. What is it? Suppose there is a person who wants to go a hundred thousand leagues west; suddenly, there are two rivers in the middle of the path: one is a river of fire in the south, and the other is a river of water in the north. The two rivers are a hundred paces wide, bottomless, and endless from north to south. There is a white path in the middle of the water and fire, which is about as wide as four or five inches. This path runs from the east bank to the west bank, and it is also a hundred paces long. The water's waves surge over and wet the path, and the flames also come and burn the path. The water and fire constantly intermingle without rest.

Since this person went to this empty and desolate place, there are no people. Then, many bandits and evil beasts appear. When they see this person alone, they come, competing in their wish to kill him. This person, scared to death, runs straight to the West. Suddenly, he sees these great rivers. Then, he thinks to himself: "These rivers in the north and south have no visible bank, and there is a white path in the middle. It is extremely narrow. Although the two banks are close, how can I cross? There is no doubt that I shall die today."

Just as he wants to go back, the bandits and evil beasts gradually close in. Wishing to escape to the north and south, the vicious beasts and poisonous insects compete in closing in on him. When he wishes to head on the path westward, he fears falling into the two rivers of water and fire again. At that time, he is terrified and unable to speak. Then, he thinks to himself: "If I now return, I die. If I stay, I die. If I go forward, I die. Since there is no escaping death in any case, I would rather try this path and go forward. Since there is this path, it must be crossable."

When he had this thought, he suddenly heard a voice from the east bank urging him: "Good sir! Just resolutely resolve upon treading this path! There will certainly be no risk of death, but if you stay there, you will die."

Then, from the western bank, someone's voice called out: "You should single-mindedly come with right mindfulness, I can protect you, and we do not fear that there is a danger that you will fall into the fire or water."

This person, having heard this summons, immediately and with upright and proper body and mind, resolutely sought to proceed forward on the path and did not give rise to doubts, timidity, or the thought of retreat. Just going one or two steps, the bandits and so forth of the east coast call out: "O, good sir! Come back! This path is perilous and cannot be crossed! There is no doubt that you will die; we mean no harm towards you!"

Although this person heard their call, he did not look back but advanced single-mindedly. In no time, he reached the western bank and was forever free of all difficulties. He met good friends, and their joy and celebration were endless. This is the analogy.

Next, the explanation of the analogy: The eastern bank symbolises this Sahā world, which is a burning house. The western bank symbolises the Jewelled Land of Utmost Bliss. The bandits, evil beasts, and deceptive friends symbolise all sentient beings, the six faculties, six consciousnesses, six dusts, five aggregates and the four great elements. The desolate, empty wasteland symbolises being constantly accompanied by unwholesome friends and not encountering good friends. The two rivers of water and fire symbolise sentient beings' greedy desire, which is like water, and angry hatred, which is like fire.

The white path in the middle, four or five inches wide, symbolises that sentient beings, amid the afflictions of greed and anger, can give rise to the pure aspiration for rebirth. Because of the strength of greed and anger, they are like water and fire. The slight goodness of the mind is like the white path. Moreover, the water waves that constantly wet the path symbolise how the mind of desire continually arises and can contaminate a wholesome mind. Also, the flames that constantly burn the path symbolise how the mind of anger and aversion can burn the Dharmic wealth of one's merits. The person heading straight along the path to the West symbolises directing all one's deeds and practices towards the Western direction. The person's voice from the eastern shore, encouraging him to select and proceed on the path directly to the West, symbolises Śākyamuni, who has entered into nirvāṇa and is no longer visible to people, whose Dharma teachings can nonetheless be followed, symbolised by his voice.

The bandits calling back when he has gone a little way symbolise people with different understandings, different practices, or wrong views who speak confusedly and mislead others and who themselves commit transgressions and retrogress, losing their way. The person calling from the western bank symbolises Amida's Primal Vow and intent. The immediate arrival on the western bank and the joy of meeting good friends symbolise sentient beings who have long been sinking in saṃsāra, transmigrating for kalpas, lost and entangled in their own nets [of delusion], with no means of liberation. He relies on the grace of Śākyamuni's sending us to the West and also on Amida's compassionate calling. Now, having faith in and obeying the intention of the Two Honoured Ones, disregarding the two rivers of water and fire, without abandoning recollection for a single thought-moment, riding on the path of the Vow Power, after abandoning this life, one will attain birth in that land, and meet the Buddha: how boundless will be the joy!

Conclusion to the Three Minds

Furthermore, all practitioners, whether walking, standing, sitting, or lying down, who carry out the three kinds of practices, regardless of whether it is day or night, constantly understanding this and continually contemplating this, are called those who have the Mind of Merit-Transference and Vow-Arousal. "Merit-transference" means that after being born in that land, one again arouses great compassion and returns to enter saṃsāra to teach and transform sentient beings. This is also called "merit transference." Possessing the Three Minds, no practice cannot be accomplished. If the Vow and practices are accomplished, it is impossible for one not to be born there. Moreover, the Three Minds also generally encompass the meaning of meditative good. This should be known.

e. Distinguishing Capable Practitioners

Fifth, from "Furthermore, there are three kinds of sentient beings", plainly shows the capacities of beings to uphold the Dharma and to cultivate practices based on the teachings.

f. Differences in Receiving the Dharma

Sixth, from "What are the three" to "the six recollections", plainly shows the differences in receiving the Dharma. There are three aspects here:

First, it indicates those with a compassionate mind and who do not kill. There are many kinds of killing, whether killing with speech, killing with body, or killing with thoughts. Killing with speech is verbally declaring or permitting one to kill with one's speech. Killing with the body is moving the body, hands, and so forth, or indicating with one's gestures to kill using the body. Killing with the mind is thinking thoughts about methods and calculating how to kill using the mind.

Regarding the karma of killing, without distinguishing between our modes of birth, all of it can invite karmic obstacles to one's birth in the Pure Land. However, giving rise to a thought of compassion towards all living beings is to bestow longevity and peace upon all sentient beings, as does the supreme and most wondrous precept [of not killing]. This corresponds to the first merit of the three stated: possessing a mind of compassion and not killing. It also includes the two wholesome practices of cessation and cultivation. Not personally engaging in killing is wholesome cessation, and teaching others not to kill is wholesome cultivation. First, stopping it regarding self and others is called wholesome cessation; absolutely eliminating the deed forever is called wholesome cultivation. Even though there are two wholesome kinds of cessation and maintenance, they ultimately lead to compassion in other kinds of conduct. As for possessing various precepts, this refers both to the lesser precepts of those of the capacities of humans and devas on the Two Vehicles or to the bodhisattva precepts of people engaging in the greater practice with the great [bodhisattva] aspiration. If the precepts are classified according to their grades, those in the highest level of the highest grade are said to be bodhisattva precepts. As these are determined based on the grade of the person, they spontaneously transform in accord with the precept portion of the wholesome roots in the second kind of merit (precepts).

Second, it indicates reading and reciting the Mahāyāna sūtras. This suggests that sentient beings have different natures and varying levels of adherence to the Dharma. The first type of person is only able to cultivate compassion and uphold precepts, and the second kind of person only considers reading and reciting Mahāyāna sūtras as the way. So, precepts can serve to maintain those with the capacities of the Five Vehicles and Three Buddhas, but the Dharma can perfume one with the wisdom of the Three Sages and the ten thousand practices of the Ten Grounds. If we use their virtues for the sake of comparison, each has its own ability. The above also accords with the third merit of the three stated, "reading and reciting Mahāyāna sūtras."
Third, it indicates cultivating the practice of the six recollections. These are the recollections of:
1. The Buddha
  Recollection of the Buddha means single-mindedly recollecting the merits of the verbal action, the merits of the bodily action, and the merits of the mental action of Amida Buddha. The same is true for all other buddhas.
2. The Dharma
  Moreover, it is to single-mindedly recollect the Dharma realised by the buddha.
3. The Saṅgha
  This is also to recollect the bodhisattva saṅghas that are their retinue.
4. The precepts
  This is also to recollect the precepts of buddhas, to recollect the past buddhas, present bodhisattvas, etc., who could perform what was difficult to perform.
5. Giving
  This is to recollect those [buddhas and bodhisattvas[ who could give what was difficult to give, who gave what was internal, gave what was external, and gave what was both internal and external. These bodhisattvas only wish to recollect the Dharma, not sparing their bodies or wealth. Practitioners, having recollected and known this, must always look up to and learn from wise forebears and sagely descendants in forsaking body and life.
6. The devas
  Recollection of the devas refers to the bodhisattvas of the tenth ground who are in their last body. Their difficult practices have been accomplished over an asaṃkhyeya of kalpas, having accomplished the practices of ten thousand virtues and having received anointment for their position. Practitioners, having recollected and understood this, should contemplate:⁠

"My body, from beginningless time, together with others, at the same time, aroused vows, cutting off evil ways on the Bodhisattva Path. Being willing to sacrifice our lives for others, we proceeded along the path to our rank, perfected the causes, ripened the fruit, and achieved the status of a sage, surpassing the specks of dust on the great earth. Yet, we ordinary beings, even on this day, are wandering aimlessly. Our afflictions and evil hindrances are gradually increasing, and our merits and wisdom are becoming more meagre, like a dense darkness approaching a bright mirror."

When one suddenly contemplates this, one is shocked with lamentation beyond bearing!

This also generally accords with the meaning of Mahāyāna in the third merit.

g. Dedication of Cultivated Karma

Seventh, from "Dedicating merits and arousing a vow", plainly shows that each dedicates the karma of their prior cultivation to a location that they seek.

h. Duration of Practice

Eighth, from "Performing these meritorious deeds", plainly shows the duration of cultivating the practice, whether for a long or short period. This can range from an entire lifetime down to one day, one hour, one thought, or from one thought to ten thoughts, to one hour, one day, or one lifetime. The overall meaning is that after making one aspiration, one vows to complete this life without retrogression, with the Pure Land as one's sole destination. Possessing these merits means that some individuals possess the former two, some the latter two, and some all three types. However, if a person lacks all three, they are considered one in the animal realm, wearing human skin; they are not human. However, regardless of whether one possesses all three or not all three, as long as one dedicates the merit, one attains rebirth. This should be known.

i. Welcome at Death and Speed of Departure

Ninth, from "When that person is born in that land," up to "having been born in that land", plainly shows the differences in how, at the time of death, the sages come to welcome one, and the swiftness of one's departure. There are eleven aspects here:

First, it indicates the land to which one is decisively returning.
Second, it reiterates the conduct, decisively indicating diligence therein, and also serves as a measure of the strength and weakness of one's merits.
Third, it indicates that Amida manifests as the leader's body, personally coming to attend one.
Fourth, it indicates, from "Avalokiteśvara" onwards, that innumerable great multitudes all follow Amida to come and welcome the practitioner.
Fifth, it indicates that jewelled palaces are brought with the assembly.
Sixth, it indicates, again, that Avalokiteśvara and Mahāsthāmaprāpta together hold a golden dais and come before the practitioner.
Seventh, it indicates that Amida emits light to illuminate the practitioner's body.
Eighth, it indicates that once the Buddha sends forth rays of light, the transformed Buddha and his retinue, at the same time, extend their hands.
Ninth, it indicates that after having received and ascended to the dais, Avalokiteśvara and others unanimously praise the practitioner and encourage their thoughts.
Tenth, it indicates that one sees oneself riding on the dais, following the Buddha.
Eleventh, it indicates the speed of departure, whether slow or swift.

j. No Obstruction Upon Arrival

Tenth, from "After being born in that land," plainly shows that when the golden dais arrives there, there is no further obstruction from the jewelled flower being closed.

k. Benefits After Arrival and Seeing the Buddha

Eleventh, from "Sees the Buddha's form-body" up to "dhāraṇī doors", plainly shows the differences in benefits attained after the golden dais arrives. There are three aspects here:

Firstly, upon hearing the wondrous Dharma, one immediately awakens to the patience of non-arising.
Secondly, after an instant of experiencing various matters, one is successively given a prophecy [of one's buddhahood].
Thirdly, in one's own land and other directions, one further attains the two benefits from hearing and bearing [the Dharma].

l. Conclusion

Twelfth, from "This is called", concludes the above.

Although there are twelve distinct passages above, they extensively clarify the meaning of the Highest Level of the Highest Grade.

Middle Level of the Highest Grade

Next, regarding the Middle Level of the Highest Grade, it also first states, then clarifies, and finally concludes. There are eight aspects here:

a. Defines the Position

First, from "For those of the Middle Level of the Highest Grade," this generally names the rank, indicating they are among the second-best ordinary beings of the Mahāyāna.

b. Dedication of their Cultivated Karma

Second, from "They need not necessarily uphold" up to "will be born in that land", plainly clarifies the dedication of their cultivated karma in the sixth, seventh, and eighth aspects, definitively pointing towards the Western Pure Land. There are four aspects here:

First, it indicates that their reception of the Dharma is not fixed; some may be able to read and recite, while others may not.
Second, it indicates their good understanding of the Mahāyāna doctrine of emptiness. They may hear that all dharmas are empty, that saṁsāra and unconditioned states are also empty, that ordinary beings and sages, light and darkness, are also empty, that the six realms of the world and the world-transcending three worthies and ten sages, and so forth, [are too]. If one considers their inherent nature, they are ultimately non-dual. Although they hear this teaching, their minds are at ease, and they do not give rise to doubts or hindrances.
Third, it indicates their profound faith in the two kinds of cause and effect: worldly and transcendental, suffering and joyful. They do not give rise to doubt or slander regarding these kinds of cause and effect or principles of the path. If they do give rise to doubts or slander, then they would not accomplish meritorious conduct, and they would not be able even to attain worldly fruition, let alone birth in the Pure Land. This accords with the third merit and the second and third passages.
Fourth, it indicates their dedication of their previously performed karma, pointing to their destination [in the Western Pure Land].

c. Amida and the Sages Arriving with the Dais

Third, from "When a person who practices this" up to "come to welcome you", plainly shows Amida and the sages arriving with the dais to welcome [the practitioner]. There are five aspects here:

First, it indicates that the practitioner's life will not be prolonged.
Second, it indicates that Amida personally comes together with an assembly.
Third, it indicates that his attendants bring the dais before the practitioner.
Fourth, it indicates that the Buddha and the assembly of sages simultaneously praise and recount the karma that one committed in the past.
Fifth, it indicates that the Buddha, concerned that practitioners may have doubts, says, "I have come to welcome you."

d. The Sages Grant their Hands and Depart at Varying Speeds

Fourth, from "With thousands of transformed buddhas" down to "in the pond of seven treasures", clearly indicates, within the ninth aspect, that the sages grant their hands and depart at varying speeds. There are five aspects here:

First, it indicates that Amida and a thousand transformed buddhas simultaneously extend their hands.
Second, it indicates that practitioners, upon receiving their hands, immediately see themselves seated upon a purple-golden dais.
Third, it indicates that after seeing themselves seated on the dais, they join their palms, looking up in reverence and praising Amida and his retinue.
Fourth, it indicates that they progress correctly at both slow and fast speeds.
Fifth, it indicates that, upon arrival there, they settle within jewelled lotus ponds.

e. The Speed with which their Flowers Open Differs

Fifth, from "This purple golden dais", plainly shows that upon arrival in the tenth aspect, the speed with which their flowers open differs. Due to the strength of their actions, those on the Highest of the Highest Grade receive a vajra dais, and because of their weaker actions, those on the Middle of the Highest Grade receive a purple golden dais, and staying in the jewelled pond overnight, their lotus opens.

f. Differences in the Benefits Obtained after the Flowers Open

Sixth, from "The Buddha and bodhisattvas simultaneously emit light" down to "attain non-retrogression", plainly shows the differences in the benefits obtained after the flowers open in the eleventh aspect. There are five aspects here:

First, the Buddha's light illuminates their bodies.
Second, practitioners, having had their bodies illuminated, immediately open their eyes, and they become clear.
Third, it indicates that various voices reveal the practices that one cultivated in the human realm, and one hears the Dharma again.
Fourth, it indicates that after opening one's eyes and hearing the Dharma, one personally enters into the Buddha's presence upon the golden dais, singing praises and extolling his virtues.
Fifth, it indicates that after the passage of seven days, one attains [patience at] non-arising. When it says "seven days," I am afraid that "seven days" here may not refer to seven days in that land. The passage of seven days here is but a thought moment in that land. This should be known.

g. Benefits Obtained in the Other Directions

Seventh, from "At the appropriate time, they can fly in the ten directions" down to "they appear before them and give them prophecies", plainly shows the benefits obtained in the other directions. There are five aspects here: First, it indicates that they can reach the ten directions with one body. Second, it indicates that they make offerings to each and every successive buddha. Third, it indicates that they cultivate many samādhis. Fourth, it indicates that they eventually attain patience. Fifth, it indicates that each and every buddha appears, and they receive prophecies from them.

h. Conclusion

Eighth, from "This is called", concludes the above.

Although there are eight distinct passages above, they extensively clarify the meaning of the Middle Level of the Highest Grade.

Lowest Level of the Highest Grade

Next, regarding the Lowest Level of the Highest Grade, it also first states, clarifies, and finally concludes. There are eight aspects here:

a. Defines the Position

First, from "The Lowest Level of the Highest Grade", it generally names their rank, that they are ordinary people of lesser good of the Mahāyāna.

b. Differences in Receiving the Dharma

Second, from "They also believe in cause and effect" up to "the aspiration for unsurpassed awakening", plainly clarifies the differences in receiving the Dharma in the sixth aspect. There are three aspects here:

First, it indicates that their belief in cause and effect is not fixed; sometimes they believe, and sometimes they do not believe, hence the use of "also." They may also share the same faith as the "deep faith" discussed previously. Even though their faith is not deep, their wholesome thoughts frequently recede, and unwholesome mental dharmas frequently arise. This is due to not deeply believing in cause and effect as concerns suffering and bliss. If one deeply believes in the suffering of birth and death, one will ultimately not repeat performing unwholesome deeds. If one deeply believes in the unconditioned joy of the Pure Land, once a wholesome thought arises, it will never again decline.
Second, it clarifies that even if their faith is interrupted, they must not doubt or slander any Mahāyāna teachings. If one gives rise to doubt or slander, even if a thousand buddhas encircle one's body, there is no way to be saved.
Third, it clarifies that even if the above-mentioned wholesome deeds seem to have no merit, one only needs to generate a single thought of aversion to suffering and a desire to be born in the buddha realms to swiftly fulfil the great compassionate vows and practices of a bodhisattva and to return to saṃsāra to liberate sentient beings universally. Therefore, this is called arousing Bodhicitta. The meaning of this was already clarified in the Third Merit.

c. Dedication of their Right Conduct

Third, from "This merit", plainly clarifies the dedication of their previous right conduct to their desired destination in the eighth aspect.

d. Sages' Coming to Welcome them and the Speed of their Departure

Fourth, from "When such an aspirant is about to die" up to "in the seven-jewelled pond", plainly clarifies the sages' coming to welcome them at the time of death and the speed of their departure in the ninth aspect. There are nine aspects here:

First, it indicates that their life will not be prolonged.
Second, it indicates that Amida and the assembly of noble ones arrive with a golden jewelled flower to come and meet them.
Third, it indicates that transformed buddhas simultaneously extend their hands.
Fourth, it indicates that the assembly of noble ones simultaneously praise them.
Fifth, it indicates that the practitioner's transgressions are eradicated, hence "pure", and it states that their past cultivation is "generating the aspiration for unsurpassed awakening."
Sixth, it indicates that although the practitioner sees these sacred forms, they may still have doubts about whether they will attain rebirth; therefore, the assembly of noble ones collectively says, "We have come to welcome you."
Seventh, it indicates that upon receiving this announcement, they immediately see themselves seated upon a golden flower, which closes.
Eighth, it indicates that following the Buddha's body, in a single thought-moment, they are immediately born.

e. Difference in the Time it Takes for the Jewelled Flower to Open

Fifth, from "After one day and one night", plainly clarifies the difference in the time it takes for the jewelled flower to open upon arrival in the tenth aspect.

f. Differences in Benefits Received after the Flower Opens

Sixth, from "Within seven days" up to "all proclaiming the wondrous Dharma", plainly clarifies the differences in benefits received after the flower opens in the eleventh aspect.

g. Benefits Received in Other Lands

Seventh, from "Travelling in all the ten directions" up to "abide in the Stage of Joy", plainly clarifies the benefits received in other lands, also called subsequent benefits.

h. Conclusion

Eighth, from "This is called", concludes the above.

Although there are eight distinct passages above, they extensively clarify the meaning of the Lower Level of the Highest Grade.

Verse in Praise of the Highest Grade

A verse in praise states:

"Those of best rank, deed, and capacity,
Seek a Pure Land-birth, greed and anger free;
Practices are split into three levels;
Five gates continue helping three causes.

"For one to seven days, with diligence,
At death, they ride a dais from six dusts.
How rare and joyful to meet with this now:
The constant Dharma-nature-body gained."

Although there are three different ranks above, the meaning of the single aspect of the Highest Grade has been extensively clarified.

15. The Middle Grade

Clarification of the Eleven General Aspects

Fifteenth, regarding the text on the cultivation of goodness for the Middle Grade, there are eleven general aspects to clarify the main text.

First, generally clarifying the command and instruction.
Second, plainly defining their position or rank.
Third, plainly listing the types of beings with affinity.
Fourth, plainly defining the Three Minds as the primary cause.
Fifth, plainly distinguishing between capable and incapable practitioners.
Sixth, plainly clarifying the differences in receiving the Dharma.
Seventh, plainly clarifying the differences in the duration of practice, whether extended or shortened.
Eighth, plainly clarifying the dedication of their cultivated practices for rebirth in Amida Buddha's land.
Ninth, plainly clarifying the differences in how the sages come to welcome them at the time of death and the speed of their departure.
Tenth, plainly clarifying the differences in the speed of the opening of the jewelled flower upon arrival in that land.
Eleventh, plainly clarifying the differences in the benefits received after the flower opens.

Although the above comprises eleven distinct aspects, they extensively clarify the three grades of the Middle Rank.

Highest Level of the Middle Grade

Next, regarding the Highest Level of the Middle Grade, it also first states, then clarifies, and finally concludes. There are eight aspects here:

a. The Buddha's Instruction

First, from "The Buddha said to Ānanda", generally clarifies the command and instruction.

b. Defining the Rank

Second, from "The Highest Level of the Middle Grade", plainly defines their rank as being of the śrāvaka-capacity: ordinary beings of superior good.

c. Differences in Receiving the Dharma

Third, from "If there are sentient beings" up to "other transgressions", plainly clarifies the differences in receiving the Dharma in the fifth and sixth aspects. There are four aspects here:

First, it plainly distinguishes between capable and incapable practitioners.
Second, it indicates that they uphold śrāvaka precepts and fasts, etc.
Third, it indicates that the power of śrāvaka precepts is slight and cannot eliminate the faults of the five grave offences.
Fourth, it indicates that even though they uphold these minor precepts, etc., they must not commit any transgressions. If they have other offences, they must constantly repent and reform until they are pure. This accords with the Second Merit of Wholesome Precepts. When cultivating the precepts, it can be for a lifetime, a year, a month, a day, an hour, etc. The time is not fixed, but the general meaning is that they vow to uphold them for the rest of their lives and must not violate them.

d. Dedication of their Cultivated Karma

Fourth, from "They transfer the wholesome merits acquired", plainly clarifies the dedication of their cultivated karma to their desired destination in the eighth aspect.

e. Differences in how the Sages coem to Welcome them and the Speed of their Departure

Fifth, from "When their life is about to end" up to "the Land of Utmost Bliss", plainly clarifies the differences in how the sages come to welcome them at the time of death and the speed of their departure in the ninth aspect. There are six aspects here:

First, it indicates that their life will not be prolonged.
Second, it indicates that Amida and the assembly of bhikṣus come without any bodhisattvas. This is because a śrāvaka capacity draws forth an assembly of those with śrāvaka capacity.
Third, it indicates that the Buddha emits golden light, illuminating the practitioner's body.
Fourth, it indicates that the Buddha preaches the Dharma to them and praises how leaving household life frees one from many sufferings, such as various worldly karmas, official duties, and long campaigns of military defence. The Buddha says, "You who have now left the household life, supported by the four assemblies, are free from the worry of all worldly affairs, truly at ease and unhindered in your coming and going. For this reason, you can cultivate the Dharma path." Thus, the praise says, "escape from all sufferings."
Fifth, it indicates that upon seeing and hearing this, the practitioner is filled with great joy and immediately sees themself seated upon a jewelled flower dais, bowing their head in reverence to the Buddha. Sixth, it indicates that while the practitioner's head is bowed here, when they lift it, they are already in that land.

f. Difference in the Speed of the Jewelled Flower Opening

Sixth, from "The lotus flower immediately opens", plainly clarifies the difference in the speed of the jewelled flower opening upon arrival in the tenth aspect.

g. Differences in the Benefits Received After the Flower Opens

Seventh, from "When the flower opens" up to "the eight liberations", plainly clarifies the differences in the benefits received after the flower opens in the eleventh aspect. There are three aspects here:

First, it indicates that the jewelled flower immediately opens. This is due to the firm and earnest practice of precepts.
Second, it indicates that the sounds of the Dharma jointly extol the virtues of the Four Noble Truths.
Third, it indicates that upon arriving there and hearing the Four Noble Truths explained, they attain the fruit of an Arhat. "Arhat" means "free from birth" or "unattached." "Free form birth" because the cause thereof is destroyed; "unattached" because karmic fruit is destroyed.

"Three insights" refers to:

1. The insight into past lives

2. The divine eye

3. The insight into the waning of the effluents.

The "eight liberations" consist of:

1. The first liberation, observing form internally and form externally

2. The second liberation, observing external form without observing internal form

3. The third liberation, based on the perception of impurity

4–7. The fourth to seventh, which consist of the four emptinesses.

8. Eighth, consisting of cessation.

Altogether, these are the eight.

h. Conclusion

Eighth, from "This is called", concludes the above.

Although there are eight distinct passages above, they extensively clarify the meaning of the Highest Level of the Middle Grade.

Middle Level of the Middle Grade

Next, regarding the Middle Level of the Middle Grade, it also first states, clarifies, and finally concludes. There are seven aspects here:

a. Defining the Rank

First, from "The Middle Level of the Middle Grade", generally names the practice and defines its rank, indicating they are ordinary beings of lesser good of śrāvaka-capacity.

b. Differences in Distinguishing Capacity, Duration, and Receiving the Dharma

Second, from "If there are sentient beings" up to "without any deficiency in deportment", plainly clarifies the differences in distinguishing capacity, duration, and receiving the Dharma in the fifth, sixth, and seventh aspects. There are three aspects here:

First, it indicates that they may uphold the eight precepts with fasting.
Second, it indicates that they may uphold the śrāmaṇera precepts.
Third, it indicates that they may uphold the full precepts.

These three kinds of precepts are all upheld for a single day and a single night, purely and without transgression. Even a minor offence is considered a grave transgression. Their three karmas and deportment are kept without fault. This accords with the Second Merit discussed above. This should be known.

c. The Dedication of their Cultivated Karma

Third, from "With this merit", plainly clarifies the dedication of their cultivated karma to their desired destination.

d. The Sages' Coming to Welcome and the Speed of their Departure

Fourth, from "Perfumed by the virtue of upholding the precepts" up to "in the jewelled pond", plainly clarifies the sages' coming to welcome the practitioner at the time of death and the speed of their departure in the ninth section. There are eight aspects here:

First, it indicates that their life will not be prolonged.
Secondly, it indicates that Amida and the assembly of bhikṣus come.
Third, it indicates that the Buddha emits golden light, illuminating the practitioner's body.
Fourth, it indicates that the bhikṣus come holding a jewelled flower.
Fifth, it indicates that the practitioner hears a voice from the air and other sounds of praise.
Sixth, it indicates that the Buddha praises them, saying, "You deeply believed in the Buddha's words and followed them without doubt, so I have come to welcome you."
Seventh, it indicates that upon receiving the Buddha's praise, they immediately see themselves seated on a jewelled flower dais, and the flower closes.
Eighth, it indicates that once the flower is closed, they enter the jewelled pond of the Western Pure Land.

e. Difference in Time it Takes for the Jewelled Flower to Open

Fifth, from "After seven days", plainly clarifies the difference in the time it takes for the jewelled flower to open upon arrival in the tenth aspect.

f. Benefits Received After the Flower Opens

Sixth, from "When the flower opens" up to "becomes an Arhat", plainly clarifies the differences in benefits received after the flower opens in the eleventh aspect. There are four aspects here:

First, it indicates that when the flower opens, they see the Buddha.
Second, it indicates that they join palms and praise the Buddha.
Third, it indicates that they hear the Dharma and attain the first fruit.
Fourth, it indicates that after half a kalpa, they finally become an arhat.

g. Conclusion

Seventh, from "This is called", concludes the above.

Although there are seven distinct passages above, they extensively clarify the meaning of the Middle Level of the Middle Grade.

Lowest Level of the Middle Grade

Next, regarding the Lowest Level of the Middle Grade, it also first states, clarifies, and finally concludes. There are seven aspects here:

a. Defines the Rank

First, from "The Lowest Level of the Middle Grade", plainly names the practice and defines its rank, indicating they are ordinary beings of worldly good and superior merit.

b. Clarifies the Differences in Distinguishing Capacity and Receiving the Dharma

Second, from "If a son of good family" up to "performing benevolent deeds for others", plainly clarifies the differences in distinguishing capacity and receiving the Dharma in the fifth and sixth aspects. There are four aspects here:

First, it indicates their capacities.
Second, it indicates that they practice filial piety towards their parents and are respectful and compliant with the six relatives, which aligns with the first and second phrases of the First Merit discussed above.
Third, it indicates that their nature is gentle and kind, without distinguishing between themselves and others. When they see any creature in distress, they give rise to a compassionate and respectful mind.
Fourth, it plainly indicates that people of this grade have never seen or heard the Buddha-Dharma, nor do they understand how to aspire to it. They only practice filial piety on their own.

This should be known.

c. The Time when they Encounter the Buddha-Dharma

Third, from "When this person's life is about to end" up to "Forty-Eight Vows", plainly clarifies the time when they encounter the Buddha-Dharma at the end of life in the eighth aspect.

d. The Benefit of Attaining Rebirth and the Speed of their Departure

Fourth, from "Upon hearing this" up to "the Land of Utmost Bliss", plainly clarifies the benefit of attaining rebirth and the speed of their departure in the ninth aspect.

e. The Difference in whether the Jewelled Flower Opens upon Arrival

Fifth, from "Seven days after his birth there", plainly clarifies the difference in whether the jewelled flower opens upon arrival in the tenth section.

f. Differences in Benefits Received after the Flower Opens

Sixth, from "They encounter Avalokiteśvara" up to "become an arhat", this plainly clarifies the differences in benefits received after the flower opens in the eleventh aspect. There are three aspects here:

First, it indicates that after a certain amount of time, they encounter Avalokiteśvara and Mahāsthamaprāpta.
Second, it indicates that upon meeting the two sages, they hear the wondrous Dharma.
Third, it indicates that after one small kalpa, they finally awaken to arhatship.

g. Conclusion

Seventh, from "This is called", concludes the above.

Although there are seven distinct passages above, they extensively clarify the meaning of the Lowest Level of the Middle Grade.

Verse in Praise of the Middle Grade

In praise:

"Those of middling rank, deeds, and faculty,
With one poṣadha, born on lotus gold;
Filial, transferring merits as taught,
And are taught the cause of the Pure Land's bliss.

"Buddha and śrāvakas come in welcome,
And go to the side of Amida's throne.
Within a lotus husk for seven days,
Opening, they learn the truths of these grades."

Although there are three different ranks above, the meaning of the single gate of the Middle Grade has been extensively clarified.

16. The Lowest Grade

Clarification of the Eleven General Aspects

Sixteenth, on the two kinds of conduct, good and evil, for those of the lowest grade, there are eleven general aspects to clarify the main text:

First, generally clarifying the command and instruction.
Second, defining their position or rank.
Third, listing all the types of beings with affinity for this grade.
Fourth, defining the Three Minds as the primary cause.
Fifth, distinguishing between capable and incapable practitioners.
Sixth, clarifying the differences in receiving the two dharmas of suffering and bliss.
Seventh, clarifying the differences in the duration of practice, whether extended or short.
Eighth, clarifying the dedication of their cultivated karma to their desired destination.
Ninth, clarifying the differences in how the sages come to welcome them at the time of death, and the speed of their departure.
Tenth, clarifying the differences in the speed of the opening of the jewelled flower upon arrival in that land.
Eleventh, clarifying the differences in the benefits received after the jewelled flower opens.

Although the above comprises eleven distinct aspects, it generally clarifies the three grades of the Lowest Rank.

Highest Level of the Lowest Grade

Next, regarding the Highest Level of the Lowest Grade. This section also first states, then clarifies, and finally concludes. There are nine aspects here:

a. The Buddha's Instruction

First, from "The Buddha told Ānanda", plainly clarifies the command and instruction.

b. Defines their Rank

Second, from "The Highest Level of the Lowest Grade", plainly defines their rank as ordinary beings who have committed light transgressions among the ten evils.

c. Clarifies the Capacity

Third, from "When such a sentient being" up to "feels no sense of shame", plainly clarifies the capacity in the fifth aspect, listing the features of those who have committed light or heavy evils throughout their lives. There are five aspects here:

First, it generally presents them as capable of committing evil.
Second, it indicates that they have committed various evils.
Third, it indicates that although they have committed various transgressions, they do not slander any Mahāyāna teachings.
Fourth, it re-emphasises that these evil-doers are not in the category of wise people.
Fifth, it indicates that although these foolish people have committed various transgressions, they do not give rise to a sense of shame.

d. Conclusion

Fourth, from "When their life is about to end" up to "karmic transgressions of saṃsāra", plainly clarifies how these evil-doers encounter a good friend and hear the Dharma at the end of their lives. There are six aspects here:

First, it indicates that their life will not be prolonged.
Second, it indicates their sudden encounter with a good friend concerning rebirth.
Third, it indicates that the good person praises various sūtras for them.
Fourth, it indicates that upon hearing of these sūtras, the power of their merit eliminates karmic transgressions spanning a thousand kalpas.
Fifth, it indicates that the wise person then teaches them to recite Amida's name.
Sixth, it indicates that by reciting Amida's name, they eliminate karmic transgressions spanning five million kalpas.

Question: "Why is it that hearing the twelve divisions of the scriptures eliminates only karmic transgressions spanning a thousand kalpas, but reciting the Buddha's name just once eliminates karmic transgressions spanning five million kalpas? What is the reason for this?"

Answer: "The person who has committed karmic transgressions has heavy hindrances, in addition to the suffering of death closing in. Although the good person explains many sūtras, the recipient's mind will be scattered. Because their mind is scattered, the elimination of karmic transgressions is relatively slight. However, the Buddha's name is one and can gather the scattered mind and settle it. It also teaches them to have right mindfulness and recite the name. Because their mind is concentrated, it can eliminate karmic transgressions spanning many kalpas."

e. The Arrival of the Transformed Assembly to Welcome them and the Speed of their Departure

Fifth, from "At that time, the Buddha" up to "born in the jewelled pond", plainly clarifies the arrival of the transformed assembly to welcome them at the time of death and the speed of their departure in the ninth aspect. There are six aspects here:

First, it indicates that when the practitioner is reciting the name, Amida immediately sends a transformed assembly to appear in response to the sound.
Second, it indicates that when the transformed assembly appears, they praise the practitioner together.
Third, it indicates that the praise from the transformed assembly only recounts the merit of reciting the Buddha's name, saying, "I have come to welcome you," and does not mention hearing about the sūtras. This is because the Buddha intends to exhort the practice of right mindfulness and name-recitation for swift rebirth. It is unlike auxiliary and distracted practices. This is why this sūtra and others universally and extensively praise and exhort name-recitation as the essential benefit. This should be known.
Fourth, it indicates that as soon as they receive the announcement from the transformed assembly, they see light filling the room.
Fifth, it indicates that as soon as the light illuminates them, their life immediately ends.
Sixth, it indicates that they ride on a jewelled flower, following the Buddha, and are born in the jewelled pond.

f. The Time it Takes for the Jewelled Flower to Open

Sixth, from "After seven weeks", plainly clarifies the difference in the time it takes for the jewelled flower to open upon arrival in the tenth aspect.

g. Differences in Benefits Received after the Jewelled Flower Opens

Seventh, from "When the flower opens" up to "enter the first ground", plainly clarifies the differences in benefits received after the jewelled flower opens in the eleventh aspect. There are five aspects here:

First, Avalokiteśvara and others first emit divine light.
Second, they come to the side of the practitioner's jewelled flower.
Third, they preach the teachings that the practitioner heard in their previous life.
Fourth, upon hearing this, the practitioner understands and gives rise to Bodhicitta.
Fifth, after many long kalpas, they attain the stage of abiding in the first ground.

h. Conclusion

Eighth, from "This is called", concludes the above.

i. Re-emphasis of Benefit to the Practitioner

Ninth, from "Upon hearing the Buddha's name", re-emphasises the benefit to the practitioner. Not only does reciting the Buddha's name lead to rebirth, but also reciting the names of the Dharma [e.g., the name of the Pure Land sūtras] and the Saṅgha [e.g., the names of Avalokiteśvara and Mahāsthāmaprāpta], can lead to rebirth.

Although there are nine distinct passages above, they extensively clarify the meaning of the Highest Level of the Lowest Grade.

Middle Level of the Lowest Grade

Next, regarding the Middle Level of the Lowest Grade. This section also first states, then clarifies, and finally concludes. There are seven aspects here:

a. The Buddha's Instruction

First, from "The Buddha said to Ānanda", generally clarifies the command and instruction.

b. Defines their Rank

Second, from "The Middle Level of the Lowest Grade", plainly defines their rank as ordinary beings who have broken precepts and committed secondary karmic transgressions.

c. Their Capacity and Karmic Offences

Third, from "If there are sentient beings" up to "will fall into hell", plainly clarifies the capacity and karmic offences in the fifth and sixth aspects. There are seven aspects here:

First, it generally presents them as capable of committing evil.
Second, it indicates that they transgress various precepts.
Third, it indicates that they steal things from the Saṅgha.
Fourth, it indicates that they preach the Dharma improperly.
Fifth, it indicates that they have no sense of shame whatsoever.
Sixth, it indicates that they also commit various transgressions. Their inner mind gives rise to evil, and their outer actions manifest as evil through body and speech. Since they themselves are unwholesome, those who see them all detest them; hence, it is said that "their own mind defiles themselves with various evils."
Seventh, it indicates that an investigation of their karmic transgressions confirms that they will decidedly fall into hell.

d. The Arrival of Good and Evil Things at the Time of Death

Fourth, from "When their life is about to end" up to "immediately attain rebirth", plainly clarifies the arrival of good and evil things at the time of death in the ninth aspect. There are nine aspects here:

First, it indicates that the transgressor's life will not be prolonged.
Second, it indicates that hellfire appears before them.
Third, it indicates that just as the fire appears, they encounter a good friend.
Fourth, it indicates that the good person teaches them the merits of Amida.
Fifth, it indicates that upon hearing Amida's name, the transgressor eliminates karmic transgressions spanning many kalpas.
Sixth, it indicates that once the karmic transgressions are eliminated, the fire turns into breezes.
Seventh, it indicates that heavenly jewelled flowers follow the breezes and appear before them.
Eighth, it indicates that the transformed assembly comes to welcome them.
Ninth, it indicates that the speed of departure is quick.

e. Difference in the Time it takes for the Jewelled Flower to Open

Fifth, from "In the jewelled pond" up to "after six kalpas", plainly clarifies the difference in the time it takes for the jewelled flower to open upon arrival in the tenth aspect.

f. Differences in Benefits Received after the Flower Opens

Sixth, from "When the lotus opens" up to "generate the aspiration for the highest awakening", plainly clarifies the differences in benefits received after the flower opens in the eleventh aspect. There are three aspects here:

First, it indicates that when the flower opens, Avalokiteśvara and others comfort them with a Brahmā-like and wondrous voice.
Second, it indicates that they teach them the profoundly subtle and wondrous sūtras.
Third, it indicates that the practitioner understands and gives rise to Bodhicitta.

g. Conclusion

Seventh, from "This is called", concludes the above.

Although there are seven distinct passages above, they extensively clarify the meaning of the Middle Level of the Lowest Grade.

Lowest Level of the Lowest Grade

Next, regarding the Lowest Level of the Lowest Grade. This section also first states, then clarifies, and finally concludes. There are seven aspects here:

a. The Buddha's Instruction

First, from "The Buddha said to Ānanda", generally clarifies the command and instruction.

b. Defines the Rank

Second, from "The Lowest Level of the Lowest Grade", plainly defines their rank as ordinary beings who have committed grave karmic transgressions like the five grave offences, and so forth.

c. The Capacity and Weight of their Evil

Third, from "If there are sentient beings" up to "endless suffering", plainly clarifies the features of the capacity and the weight of their evil in the fifth and sixth aspects. There are seven aspects here:

First, it indicates their capacity to commit evil.
Second, it generally lists the names of unwholesome deeds.
Third, it distinguishes between light and heavy karmic transgressions.
Fourth, it generally concludes that these various evils are not the deeds of wise people.
Fifth, it indicates that since their evil is great, their karmic transgressions are not light.
Sixth, it indicates that since their karma is unwholesome, they will not receive a wholesome fruition. Since the cause is unwholesome, how can the fruit be anything but suffering?
Seventh, it indicates that since the cause of evil is complete, the kalpas of retribution are endless.

Question: "In the forty-eight vows, it says, 'Except for those who commit the five grave offences and slanderers of the True Dharma; they will not be born there.' Yet in this Contemplation Sūtra, the Lowest Level of the Lowest Grade excludes slandering the Dharma but includes the five grave offences. What is the meaning of this?"

Answer: "The meaning of this can be explained in terms of closing a gate. That is to say, the exclusion of slandering the Dharma and the five grave offences in the Forty-Eight Vows is because these two karmas create extremely heavy hindrances. If sentient beings commit them, they fall directly into the Avīci Hell and wander through kalpas without any hope of escape.

"However, the Tathāgata, fearing they would commit these two kinds of offences, used the skilful means of saying they could not be born there. This does not mean they are not embraced.

"Moreover, as for the Lowest Level of the Lowest Grade, which includes the five grave offences but excludes slandering the Dharma, the five grave offences have already been committed, so it would be wrong to abandon such beings to wander in transmigration. Instead, out of great compassion, they are embraced for rebirth.

"As for the transgression of slandering the Dharma, which has not yet been committed, it is said that if one gives rise to slander, one cannot be born there. This is explained from the perspective of a person who has not yet committed the karma [i.e., is still determined to do so in the future]. However, if they have committed it, they will still be embraced for rebirth. Although they will be born there, the jewelled flower will remain closed for many kalpas. These transgressors, while in the jewelled flower, experience three kinds of hindrances:

First, they cannot see the Buddha or the assembly of sages.
Second, they cannot hear the True Dharma.
Third, they cannot perform acts of service and make offerings.

"Apart from these, they have no other sufferings. The sūtra says, 'It is like a monk entering the bliss of the third dhyāna.' This should be known.

"Even if they are in the jewelled flower and it does not open for many kalpas, is this not infinitely better than suffering long kalpas of torment in the Avīci Hell? This is an explanation of the meaning of this in terms of the closing of a gate."

d. Their Immediate Benefits

Fourth, from "When such a foolish person" up to "the karmic transgressions of birth and death", plainly clarifies that upon hearing the Dharma and reciting the Buddha's name, they receive immediate benefits. There are ten aspects here:

First, it re-emphasises that they are evil-doing people.
Second, it indicates that their life will not be prolonged.
Third, it indicates that they encounter a good friend at the end of their life.
Fourth, it indicates that the good person comforts them and teaches them to recite the Buddha's name.
Fifth, it indicates that the transgressor is so overwhelmed by the suffering of death that there is no way for them to recite the Buddha's name.
Sixth, it indicates that the good friend, knowing their suffering prevents them from recollecting, changes his teaching to encourage them to recite Amida's name orally.
Seventh, it indicates that the number of recitations is few, but each sound is uninterrupted.
Eighth, it indicates that it eliminates karmic transgressions spanning many kalpas.
Ninth, it indicates that at the end of their life, when they have right mindfulness, a golden jewelled flower immediately appears to welcome them.
Tenth, it indicates that the speed of their departure is quick and direct to the land of their refuge.

e. Difference in Time it takes for the Jewelled Flower to Open

Fifth, from "In the jewelled flower, after twelve kalpas", plainly clarifies the difference in the time it takes for the jewelled flower to open upon arrival in the tenth aspect.

f. Differences in Benefits Received after the Flower Opens

Sixth, from "Avalokiteśvara and Mahāsthamaprāpta" up to "arouses bodhicitta", plainly clarifies the differences in benefits received after the flower opens in the eleventh aspect. There are three aspects here:

First, it indicates that the two sages preach the profoundly subtle and wondrous Dharma to them.
Second, it indicates that they rejoice as their karmic transgressions are eliminated.
Third, it indicates that they later give rise to the supreme Bodhicitta.

g. Conclusion

Seventh, from "This is called", concludes the above.

Although there are seven distinct passages above, they extensively clarify the meaning of the Lowest Level of the Lowest Grade.

Verse in Praise of the Lowest Grade

In praise:

"Those of lowest rank, deeds, and faculty,
Of ten evils, five crimes, greed and anger,
Four wrongs, Saṅgha-theives, Dharma-slanderers,
Shameless, never repenting past evils:

"Before death, the clouds of suffering come,
Hellfire blasts before the transgressor;
Promptly meeting a good friend of birth, they
Recommend single-minded Nembutsu.

"The Buddha and train respond to the sound;
In a trice, they enter the jewelled lotus.
Grave hindrance keeps the bud closed for kalpas,
But in that time, they aroused Bodhi's cause."

Although there are three different ranks above, the meaning of the single gate of the Lowest Grade has been extensively clarified.

Conclusion of Meditative and Distracted Good

The thirteen contemplations explained previously are Meditative Good—that was the Buddha's response to Vaidehī's request. The Three Merits and Nine Grades are the Distracted Good—this was the Buddha's own teaching. Although there is a difference between these two gates, Meditative and Distracted, this concludes the extensive clarification of the main body of the sūtra.

3. The Section on Benefits Gained

Third, the Section on Benefits Gained also first states and then clarifies. There are seven aspects here:

a. General Summary

First, the phrase "When these words were spoken" plainly clarifies the general summary of the preceding text and the appearance of the subsequent benefits.

b. Clarifies the People who are Able to Hear

Second, from "Vaidehī", plainly clarifies the people who were able to hear this Dharma teaching [as ordinary beings].

c. Seeing the Land of Utmost Bliss

Third, from "At that time, they immediately saw the Land of Utmost Bliss", plainly clarifies that Lady Vaidehī and her attendants saw the appearance of the Land of Utmost Bliss within the previous jewelled light.

d. Attaining the Benefit of Patience at Non-Arising

Fourth, from "Having seen the Buddha's body and the two bodhisattvas", it plainly clarifies that Lady Vaidehī, when she first saw the Buddha of Immeasurable Life during the seventh contemplation, immediately attained the benefit of [patience at] non-arising.

e. The Attendants' Arousal of Bodhicitta

Fifth, from "The attendant maidens", it plainly clarifies that upon seeing this supreme appearance, they each gave rise to the aspiration for unsurpassed awakening, seeking rebirth in the Pure Land.

f. The Attendants' Prophecy of Buddhahood

Sixth, from "The Bhagavān predicted that they all", plainly clarifies that the attendant maidens received the Bhagavān's prediction, will all be born in that land, and immediately attained the Samādhi of [All Buddhas'] Presence.

g. Attendance by the Devas

Seventh, from "An immeasurable number of devas", plainly clarifies that Śakra, Brahma, the world-protectors, and other devas conditioned by their aversion to suffering [expressed in] the royal palace where the Buddha was, came and listened to the Dharma in the sky. Some saw Śākyamuni's brilliant light transforming, some saw Amida's golden divine form, some heard of the distinctions in the rebirths of the nine grades, some heard that both those of the Meditative and Distracted Gates are embraced, some heard that those of both good and evil actions all reach the same destination, some heard that the Western Pure Land is not far from here, and some heard that in one life, by single-minded and earnest determination, they can forever separate from the current of saṃsāra. These devas, upon hearing the Tathāgata extensively teach these rare and wondrous benefits, each gave rise to the aspiration for unsurpassed awakening. This shows that the Buddha is the ultimate among sages; his spoken words form a sūtra, and ordinary and deluded beings who partake of them can gain benefits upon hearing them.

Although the above has seven different passages, it extensively clarifies the Section on Benefits Gained.

4. The Section on Transmission

Fourth, next clarifies the Section on Transmission. Within it, there are two parts:

First, it clarifies the transmission in the Royal Palace.
Second, it clarifies the transmission at Gṛdhrakūṭa.

Transmission in the Royal Palae

First, concerning the transmission in the Royal Palace Section, there are seven aspects:

a. The Reason for the Request

First, from "At that time, Ānanda", it plainly clarifies the reason for the request being issued.

b. The Sūtra's Name

Second, from "The Buddha addressed Ānanda", plainly clarifies how the Tathāgata dually marks the true and dependent retribution to establish the sūtra's name. Also, by cultivating according to the sūtra, the clouds of the three hindrances naturally roll back. This answers the first question from earlier: "What is this sūtra named?"

c. How the Sūtra should be Taken Up and Borne

Third, from "You must take up and bear", it answers the question from earlier and later: "How should it be taken up and borne?"

d. Highlighting Superiority and Exhortation to Practise

Fourth, from "One who cultivates this samādhi" up to "how much more so one who recollects", plainly clarifies comparing and contrasting to highlight superiority and exhorting people to practice. There are four aspects here:

First, it generally marks Meditative Good by using the term "samādhi."
Second, it clarifies that by cultivating according to the contemplation, one has the benefit of seeing the three bodies [of Amida and the two bodhisattvas].
Third, it re-emphasises the capacity of those who can cultivate and teach.
Fourth, it plainly clarifies comparing and contrasting to highlight superiority: merely hearing the name of the three bodies can still eliminate the karmic transgressions of many kalpas, so how could one, by rightly recollecting and taking refuge, fail to attain realisation?

e. The Power and Function of the Nembutsu Samādhi

Fifth, from "If one recollects the Buddha" up to "are born into the family of the buddhas", plainly shows that the power and function of the Nembutsu Samādhi are supremely exceptional, truly not comparable to miscellaneous good deeds. There are five aspects here:

First, it clarifies a single-minded recollection of Amida Buddha's name.
Second, it points out and praises the person who can recollect.
Third, it clarifies that if one can continuously recollect the Buddha, this person is extremely rare. There is nothing else that can be compared to them; hence, the Puṇḍarīka flower is drawn upon as an analogy. The Puṇḍarīka flower is called the "flower considered good among humans," also called a "rare flower," also called the "a flower considered supreme among humans," also called the "flower considered wondrously good among humans." This flower is, by tradition, called the lotus flower [in Chinese]. [Therefore], if one recollects the Buddha, one is a good person among people, a wondrously good person among people, a supreme person among people, a rare person among people, and the most excellent person among people.
Fourth, it clarifies that one who single-mindedly recollects Amida's name will have Avalokiteśvara and Mahāsthamaprāpta constantly following and protecting them like a shadow, like close friends and acquaintances.
Fifth, it clarifies that having received these benefits in this life, when they abandon life, they immediately enter the home of all buddhas, which is the Pure Land. Upon arrival, they will hear the Dharma for a long time, perform acts of service and make offerings, and as the causes are perfected and the fruits are brought to fullness, how could the bodhimaṇḍa be far?

f. Entrustment of Amida's Name

Sixth, from "The Buddha told Ānanda, 'You should bear these words well'", plainly clarifies the entrustment of Amida's Name for its transmission to distant future generations. Although the benefits of both the Meditative and Distracted gates have been explained above, the Buddha's Primal Vow intends for sentient beings to single-mindedly and exclusively recite Amida Buddha's Name.

g. The Joy of those Present

Seventh, from "When the Buddha spoke these words", plainly clarifies that those who made the request and those who transmitted it, etc., heard what they had never heard, saw what they had never seen, partook of amṛta, and danced for joy such that they could not contain themselves.

Although the above has seven different passages, it extensively clarifies the Transmission section in the Royal Palace.

Transmission in the Vulture Peak Assembly

Fifth, concerning the Vulture Peak Assembly, there are also three aspects:

First, from "At that time, the Bhagavān", clarifies the preface at Vulture Peak.
From "At that time, Ānanda", clarifies the main doctrinal section at Vulture Peak.
Third, from "Innumerable devas", clarifies the transmission at Vulture Peak.

Although the above has three different meanings, it generally clarifies the Vulture Peak section.

Conclusion of the Entire Sūtra

First, from "Thus have I heard" up to "how to see the Land of Utmost Bliss," clarifies the Preface Section.
Second, from "The Contemplation of the Sun" up to "the Lowest Level of the Lowest Grade", clarifies the Main Teaching Section.
Third, from "When these words were spoken" up to "the devas gave rise to the aspiration", clarifies the Section on Benefits Gained.
Fourth, from "At that time, Ānanda" up to "Vaidehī and all the others rejoiced", clarifies the Transmission Section in the Royal Palace.
Fifth, from "At that time, the Bhagavān" up to "paid homage and departed", generally clarifies the Vulture Peak Section.

Although the above has five different sections, this generally clarifies the meaning of the entire Contemplation Sūtra.

Author's Personal Testimony and Vows

I humbly consider that the True Teaching is difficult to encounter; the essential profound meaning of the Pure Land is hard to meet. Wishing to enable those of all five realms to be born there together, I thus exhort it to be heard by later generations. However, the Tathāgata manifests boundlessly by his supernormal power, appearing and disappearing according to capacity, secretly manifesting in the Royal Palace. Thereupon, the assembly of sages at Vulture Peak, being of lesser wisdom, harboured doubts. After the Buddha returned to the mountain, they did not inquire about the detailed circumstances. At that time, Ānanda taught them about the manifestation at the Royal Palace and the teachings about the Meditative and Distracted gates. Different assemblies, therefore, heard it together, and none failed to practice and venerate it respectfully.

Sincerely, I state to all good friends and others who have appropriate conditions that I am an ordinary being bound by birth and death, and my wisdom is shallow and superficial. However, the Buddha's teaching is subtle and profound; I dare not arbitrarily generate divergent interpretations. Therefore, I immediately resolved in my mind and made a vow, requesting a spiritual verification; only then could I compose this work with full resolve:

"Namo! I take refuge in all the Triple Gem pervading all of space and the entire Dharma-realm, Śākyamuni Buddha, Amida Buddha, Avalokiteśvara and Mahāsthamaprāpta, the great assembly of bodhisattvas of that land, and all its adorned characteristics, and so forth. I now wish to bring forth the essential meaning of this Contemplation Sūtra to set the standard for ancient and modern times. If it accords with the great compassionate vows of the Buddhas of the three times, Śākyamuni Buddha, Amida Buddha, and so forth, then I vow that in a dream I shall see all the above-mentioned realms and features as I have vowed."

After making this vow before the Buddha image, during the day, I recited the Amida Sūtra three times, recited Amida Buddha's Name thirty thousand times, and sincerely made this vow. That very night, I saw in the western sky all the above-mentioned features and divisions clearly manifest: multi-coloured jewelled mountains, hundreds and thousands of layers, various lights shining down upon the ground, and the ground like gold. Within them were various buddhas and bodhisattvas, some sitting, some standing, some speaking, some silent, some moving their bodies and hands, some remaining still. Having seen these signs, I joined my palms and stood contemplating, and after a long time, I awoke. Having awoken, I was immensely joyful and immediately organised and recorded the doctrinal points. From then on, every night in my dreams, there was always a monk who came to instruct me on the profound meaning and structural outline. Once I understood, he did not appear again.

Later, when the draft was completed, I again sincerely set seven days, daily reciting the Amida Sūtra ten times and reciting Amida Buddha's name thirty thousand times. In the first and last watches of the night, I contemplated the adornments of that Buddha land, and so forth, and sincerely took refuge in accordance with the above Dharma teachings. One night, I immediately saw three millstones turning alone by the roadside. Suddenly, a person riding a white camel came forward and exhorted me, saying, "Teacher, you must strive diligently, be determined to attain rebirth, and do not retrogress. This world is defiled and full of suffering; there is no need to crave joy within it."

I replied with something like, "I am greatly indebted to the Venerable Sir's kind instruction. I will take this as my lifelong vow and dare not give rise to a mind of laxity or negligence."

On the second night, I saw Amida Buddha's body, pure gold in colour, seated on a golden lotus flower under a tree of the seven treasures. Ten monks surrounded him, each also sitting under a jewelled tree. On the Buddha's tree, heavenly garments were hanging and wrapped around it. The Buddha was facing directly west, sitting with palms joined in contemplation.

On the third night, I saw two extremely large and prominent banner poles, with banners of the five colours suspended from them, along crisscrossing paths—the vision of which was not obstructed thereby.

Having obtained this sign, I immediately ceased the practice, not waiting for the full seven days. The spiritual signs mentioned above were initially intended for others, not for myself. Having received these signs, I dare not conceal them. I respectfully present them after explaining their meaning so that later generations may hear them. I pray that all sentient beings who hear this may give rise to faith, and those who contemplate it may return to the West.

May this merit be dedicated to all sentient beings, that all may give rise to the Bodhi-mind, show compassion to one another, look upon each other with the Buddha eye, and as Bodhi-relatives and true good friends, together return to the Pure Land and together accomplish the path to buddhahood. The meaning of this commentary has already been requested, verified, and settled. Not a single phrase or character can be added or subtracted. Those who wish to transcribe it should do so precisely as the sūtra teaches. This should be known.

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Commentary on the Sutra on Contemplation of Amitāyus

4. The Section on the Main Teaching: Distracted Good (fascicle 4)

Outline

The Meaning of the Three Ranks of Distracted Good

The Three Kinds of Merit as the Primary Cause

Nine Grades as the Primary Practice

14. The Highest Grade

Clarification of the Eleven General Aspects

Highest Level of the Highest Grade

a. The Buddha's Instruction

b. Defining the Rank

c. General Listing of Affinities and Benefits of Rebirth

d. Defining the Three Minds as the Primary Cause

i. The Utmost Sincere Mind

ii. The Profound Mind

iii. The Mind of Merit-Transference and Vow-Arousal

Practicies with Affinity

The Two Rivers and White Path

Conclusion to the Three Minds

e. Distinguishing Capable Practitioners

f. Differences in Receiving the Dharma

g. Dedication of Cultivated Karma

h. Duration of Practice

i. Welcome at Death and Speed of Departure

j. No Obstruction Upon Arrival

k. Benefits After Arrival and Seeing the Buddha

l. Conclusion

Middle Level of the Highest Grade

a. Defines the Position

b. Dedication of their Cultivated Karma

c. Amida and the Sages Arriving with the Dais

d. The Sages Grant their Hands and Depart at Varying Speeds

e. The Speed with which their Flowers Open Differs

f. Differences in the Benefits Obtained after the Flowers Open

g. Benefits Obtained in the Other Directions

h. Conclusion

Lowest Level of the Highest Grade

a. Defines the Position

b. Differences in Receiving the Dharma

c. Dedication of their Right Conduct

d. Sages' Coming to Welcome them and the Speed of their Departure

e. Difference in the Time it Takes for the Jewelled Flower to Open

f. Differences in Benefits Received after the Flower Opens

g. Benefits Received in Other Lands

h. Conclusion

Verse in Praise of the Highest Grade

15. The Middle Grade

Clarification of the Eleven General Aspects

Highest Level of the Middle Grade

a. The Buddha's Instruction

b. Defining the Rank

c. Differences in Receiving the Dharma

d. Dedication of their Cultivated Karma

e. Differences in how the Sages coem to Welcome them and the Speed of their Departure

f. Difference in the Speed of the Jewelled Flower Opening

g. Differences in the Benefits Received After the Flower Opens

h. Conclusion

Middle Level of the Middle Grade

a. Defining the Rank

b. Differences in Distinguishing Capacity, Duration, and Receiving the Dharma

c. The Dedication of their Cultivated Karma

d. The Sages' Coming to Welcome and the Speed of their Departure

e. Difference in Time it Takes for the Jewelled Flower to Open

f. Benefits Received After the Flower Opens

g. Conclusion

Lowest Level of the Middle Grade

a. Defines the Rank

b. Clarifies the Differences in Distinguishing Capacity and Receiving the Dharma

c. The Time when they Encounter the Buddha-Dharma

d. The Benefit of Attaining Rebirth and the Speed of their Departure

e. The Difference in whether the Jewelled Flower Opens upon Arrival

f. Differences in Benefits Received after the Flower Opens

g. Conclusion

Verse in Praise of the Middle Grade

16. The Lowest Grade

Clarification of the Eleven General Aspects

Highest Level of the Lowest Grade

a. The Buddha's Instruction

b. Defines their Rank

c. Clarifies the Capacity