Commentary on the Verses of Aspiration for Birth in the Pure Land from the Upadeśa on the Sutra of Immeasurable Life (無量壽經優婆提舍願生偈注)

Treatise on Rebirth in the Pure Land: Verses on the Vow of Birth, Composed by Bodhisattva Vasubandhu

Commentary by the Monk Tanluan

Note: According to the Bodhisattva Nāgārjuna's *Daśabhūmika-vibhāṣā Śāstra*, "There are two paths for a bodhisattva seeking abhipreta (non-retrogression): the difficult path and the easy path."

The difficult path refers to seeking abhipreta in the age of the five impurities, in a time without a Buddha. This difficulty manifests in many ways, which can be summarized in five points to convey the meaning:

1. The apparent goodness of non-Buddhist paths confuses the bodhisattva's practice. 2. The self-centered pursuit of śrāvakas obstructs great compassion. 3. Unscrupulous, harmful people undermine the superior virtues of others. 4. Misguided or inverted wholesome fruits can ruin pure conduct. 5. Relying solely on one's own power, without the support of other-power.

Such obstacles are everywhere one looks. It is like traveling by land on foot—arduous and painful.

The easy path means that simply through faith in the Buddha's cause and condition, aspiring to be reborn in the Pure Land, and riding on the power of the Buddha's vows, one can attain rebirth in that pure land. Supported by the Buddha's power, one enters the assembly of those settled in the Mahāyāna right concentration. This right concentration is precisely abhipreta. It is like traveling by water in a boat—peaceful and joyful.

This "Commentary on the Sutra of Immeasurable Life" represents the ultimate expression of the Mahayana path and serves as an unshakable vessel for the journey toward non-retrogression. "Immeasurable Life" is the special name of the Tathagata of the Land of Peace and Bliss. Shakyamuni Buddha, in the cities of Rajagriha and Shravasti, expounded the majestic virtues and merits of the Buddha of Immeasurable Life before great assemblies, thereby establishing the Buddha's name as the very essence of the sutra. Later, the noble Bodhisattva Vasubandhu, deeply embracing(pronounced as "yi sheng fan") the Tathagata's teaching of great compassion, composed verses on the aspiration for rebirth alongside the sutra, and further elaborated with prose commentary to provide a detailed explanation.

The Sanskrit term "Upadeśa" has no exact equivalent for translation in our language. If one were to approximate it, it could be called "treatise" or "discourse." The reason there is no precise translation is that originally, there was no Buddha in our land. Just as in our tradition, the writings attributed to Confucius are called "classics," while the works of others are labeled as "masters," and official histories or chronicles each have their own distinct style. However, among the twelve categories of scriptures spoken by the Buddha, there is one called "Upadeśa," which refers to discourses of analysis and discussion. Moreover, when the Buddha's disciples explain the teachings in a manner consistent with the Buddha's meaning, the Buddha also permits calling it "Upadeśa," as it aligns with the characteristics of the Dharma. In our language, the term "treatise" merely denotes discussion or debate—how could it fully capture the true meaning of that name? It is like a woman: to her child, she is called "mother"; to her elder brother, she is called "younger sister." Such matters are distinguished according to their specific meanings. If we simply use the general term "woman" to refer to both mother and sister, although the broader category is not lost, does it convey the nuances of respect and hierarchy? The same applies to what we call "treatise" here. Therefore, we retain the Sanskrit sound and call it "Upadeśa."

This treatise contains two main sections: first, the general summary section; second, the explanation section. The general summary section consists entirely of the five-character verses that open the text. The explanation section is everything that follows, beginning with “The Treatise says.”

It is divided into two for two reasons: The verse form condenses the sutra into an accessible chant, providing a general overview. The prose treatise then clarifies the verses, offering detailed explanation.

“Immeasurable Life” refers to the Thus-Come One of Immeasurable Life, whose lifespan is so vast it cannot be conceived or measured. “Sutra” means constant or enduring. It describes how the pure and radiant virtues of the Buddha and bodhisattvas in the Land of Peace and Bliss bring great benefit to all beings, and these teachings can be practiced continuously in the world. Hence, it is called a sutra.

“Upadesha” is a Buddhist term for a commentary or analytical treatise. “Vow” expresses heartfelt aspiration or joyful intention. “Be born” means that the Bodhisattva Vasubandhu aspires to be reborn in that peaceful, blissful Pure Land, to be born from the pure lotus of the Thus-Come One. Therefore, it is said, “Vowing to be born.”

“Gatha” refers to verses with fixed syllable counts. Here, brief verses of five-character lines condense the Buddha’s teachings, so they are called gathas.

“Vasu” is translated as “deva” or “divine,” and “bandhu” as “kinsman.” This person is named Vasubandhu—his story is recorded in the *Fufazang Sutra*. “Bodhisattva” in full Sanskrit is “bodhi-sattva.” Bodhi means the path of Buddhahood. Sattva can be interpreted as “being” or “heroic one.” A being who seeks Buddhahood with courageous and energetic resolve is thus called a bodhisattva. In this text, it is abbreviated to simply “bodhisattva,” an acceptable shorter form by the translator.

“Composed” means “made” or “authored.” Typically, the work is attributed out of reverence for the teaching and respect for its author. Hence, the full title reads: *The Upadesha on the Sutra of Immeasurable Life, Verses on Vowing to Be Born*, composed by the Bodhisattva Vasubandhu. This concludes the explanation of the treatise’s title.

The verses are divided into five gates of mindfulness, as explained in the long prose section below. The first four lines contain three gates combined: The first three lines are the gate of Reverence and Praise, and the last line is the gate of Aspiration.

In the second line, the author states that I compose this treatise based on the Buddha's teachings, in accordance with the Dharma, and that what I follow has a foundation. Why is this said? It is to establish the meaning of the title *Upadeśa*, and also to complete the preceding three gates while initiating the next two. Therefore, this explanation follows.

From the third line up to the twenty-fourth line is the gate of Observation. The final line is the gate of Dedication of Merit. Thus ends the explanation of the verses and their structure.

World-Honored One, with single-minded devotion, I take refuge in the Unobstructed Light Tathagata throughout the ten directions, and aspire to be reborn in the Land of Peace and Bliss.

"The World-Honored One is a universal title for all Buddhas. In terms of wisdom, no truth is unattained; in terms of the cessation of afflictions, no karmic habit remains. With perfect wisdom and complete cessation, He benefits the world and is revered by it—hence He is called the World-Honored One. This verse is directed to Shakyamuni Tathagata. How do we know? The next line says, 'I rely on the sutras.' Vasubandhu Bodhisattva, living in the Semblance Dharma era of Shakyamuni Tathagata, followed Shakyamuni's teachings and thus wished to be reborn. His wish to be reborn had a foundation, so we know this verse is directed to Shakyamuni. If one says this address is meant for all Buddhas generally, that is also acceptable.

A Bodhisattva takes refuge in the Buddha like a devoted child returning to their parents, or a loyal minister entrusting themselves to their sovereign. Every action is not done by oneself alone; all coming and going must depend on the Buddha. Knowing this kindness, they seek to repay it, so it is fitting to first make this declaration. Moreover, if the wished goal is not trivial, how could it be achieved without the Buddha's majestic power? Seeking the Buddha's empowerment is the reason for this reverent address.

'With my whole heart'—this is Vasubandhu Bodhisattva's self-admonition, meaning that as he contemplates the Tathagata of Unobstructed Light and wishes to be reborn in the Land of Peace and Bliss, his mind continues in this single thought without interruption by other thoughts.

Question: In the Buddha's teaching, there is 'no self.' Why, then, does this text use 'I'? Answer: The term 'I' has three roots: the first is heretical speech, the second is arrogant speech, and the third is conventional speech. Here, when Vasubandhu Bodhisattva says 'I,' he uses conventional speech to refer to himself, not heretical or arrogant speech.

'I take refuge in the Tathagata of Unobstructed Light throughout the ten directions'—'taking refuge' constitutes the gate of worship. 'The Tathagata of Unobstructed Light throughout the ten directions' constitutes the gate of praise. How do we know that 'taking refuge' means worship? In Nagarjuna Bodhisattva's Hymn of Praise to Amitabha Tathagata, he sometimes says 'I bow in homage,' sometimes 'I take refuge,' and sometimes 'I take refuge and bow.' In the prose of this treatise, it also says that one should cultivate the five gates of mindfulness, and worship is one of them. Since Vasubandhu Bodhisattva aspires to be reborn, how could he omit worship? Therefore, we know that 'taking refuge' is worship. However, worship is merely an expression of respect and does not necessarily imply taking refuge; but taking refuge always includes worship. In this reasoning, taking refuge is the more profound act. In the verse, which expresses the Bodhisattva's intention, it is appropriate to say 'taking refuge'; in the treatise, which explains the verse's meaning, it speaks generally of worship. These two complement each other, making the meaning even clearer.

How do we know that 'the Tathagata of Unobstructed Light throughout the ten directions' constitutes the gate of praise? The subsequent prose of the treatise says, 'What is the gate of praise? It is to recite the name of that Tathagata, in accord with that Tathagata's light and wisdom, and in accord with the meaning of that name, wishing to practice in harmony with truth.' According to the *Larger Sukhavativyuha Sutra* taught in Shravasti, the Buddha explained the meaning of Amitabha Tathagata's name: 'Why is He called Amitabha? Because that Buddha's light is immeasurable, shining throughout the lands of the ten directions without obstruction. Therefore, He is called Amitabha. Furthermore, the lifespan of that Buddha and His people is immeasurable and boundless, extending for countless kalpas. Therefore, He is called Amitabha.'

Question: If it is said that the Tathagata of Unobstructed Light has light that is immeasurable and illuminates the lands of the ten directions without obstruction, why are beings in this world not illuminated? Does this not mean the light is obstructed? Answer: The obstruction belongs to the beings, not to the light. For example, sunlight illuminates the four continents, but the blind cannot see it—this is not because the sunlight is insufficient. Likewise, a dense cloud pours down abundant rain, but a hard rock does not absorb it—this is not because the rain does not reach.

If one says that a single Buddha presides over a universe of a thousand million worlds, this is a teaching found in Shravaka scriptures. If one says that all Buddhas presideover immeasurable and boundless worlds throughout the ten directions, this is a teaching found in the Mahayana scriptures. Now Vasubandhu Bodhisattva says 'the Tathagata of Unobstructed Light throughout the ten directions,' which is to praise in accordance with that Tathagata's name and the light and wisdom of that Tathagata. Therefore, we know this line constitutes the gate of praise.

'I wish to be reborn in the Land of Peace and Bliss'—this single line constitutes the gate of aspiration and expresses the meaning of Vasubandhu Bodhisattva's act of taking refuge. The meaning of 'Peace and Bliss' will be fully detailed in the subsequent gate of contemplation.

Question: In Mahayana scriptures and treatises, it is frequently said that beings are ultimately unborn and like space. How, then, does Vasubandhu Bodhisattva speak of wishing to be reborn? Answer: Saying that beings are unborn like space has two meanings. First, the real self and real birth and death that ordinary beings perceive and believe in—these perceived objects ultimately do not exist at all, like a rabbit's horn or like empty space. Second, because all phenomena arise through causes and conditions, they are identical to non-arising, non-existent like empty space. The rebirth that Vasubandhu Bodhisattva wishes for is based on the principle of causation and conditionality. Because it arises from causes and conditions, it is conventionally called 'birth,' not the real, solid being and real birth and death that ordinary beings conceive.

Question: Based on what principle is 'rebirth' explained in this context? Answer: In this world, a conventional 'person' cultivates the five gates of mindfulness. The preceding thought serves as a cause for the succeeding thought. The conventional person of the impure land and the conventional person of the pure land are neither definitely the same nor definitely different. The same principle applies to the preceding mind and the succeeding mind. Why? If they were the same, there would be no cause and effect; if they were different, there would be no continuity. This meaning is explained in detail in the treatise's discussion of the principle of unity and difference.

This concludes the explanation of the first verse referring to the three gates of mindfulness. Next, we establish the title of this 'Upadesha' and form a verse that concludes the preceding section while introducing what follows."

Based on the Sutra's true teachings of virtue, I now present this gatha of vows and dharanis, In perfect accord with the Buddha's own guidance.

How can this single path be understood as Upadeśa (instruction)? How does it form the basis for the three preceding sections and give rise to the two following sections? The verse states: "I rely on the sūtras, in accordance with the Buddha's teachings." A sūtra is a Buddhist scripture. I discuss the meaning of the Buddha's scriptures in a way that corresponds to those scriptures, and by entering into the nature of the Buddha's Dharma, this work earns the name Upadeśa. This completes the explanation of the name.

Regarding how it forms the basis for the three preceding sections and gives rise to the two following sections: What is the basis? Why is it the basis? How is it the basis? What is the basis? The basis is the sūtras. Why is it the basis? Because the Tathāgata truly embodies the characteristics of genuine merit and virtue. How is it the basis? Through practice in accordance with the five gates of mindfulness. This completes the explanation of how the previous sections form the basis and the following sections arise.

The term "sūtra" originally refers to the straightforward teachings within the twelve divisions of the Buddhist canon—such as the four Āgamas and the three baskets (Tripiṭaka). However, the Mahāyāna scriptures outside the three baskets are also called sūtras. Here, "relying on the sūtras" refers specifically to the Mahāyāna sūtras outside the three baskets, not to scriptures like the Āgamas.

"Characteristics of genuine merit and virtue" refers to two kinds of merit: First, merit arising from a mind tainted by defilement, which does not accord with the true nature of reality. This includes all the good deeds of ordinary people and celestial beings. Their causes and results, whether in this life or the next, are inverted and illusory—hence they are called unreal merit. Second, merit arising from a bodhisattva's pure wisdom, which adorns the Buddha's work. This enters the pure state in accordance with the nature of reality. Such dharma is not inverted and not illusory—hence it is called genuine merit and virtue.

How is it not inverted? Because it accords with the nature of reality and follows the two truths. How is it not illusory? Because it gathers sentient beings and leads them into ultimate purity.

As for the explanation that "the verses expressing the vow and the summary correspond to the Buddha's teachings," "hold" means to keep without scattering or losing. "Summary" means using few words to encompass many. "Verses" refers to lines of five characters. "Vow" means the aspiration to be reborn. "Expressing" means reciting these verses and commentaries. Overall, this refers to reciting the verses on the wish for rebirth, a summary that upholds the Buddha's scriptures in accordance with the Buddha's teachings. "Correspondence" is like the perfect fit between a lid and its box.

Look at the features of that world—it surpasses even the realms of the threefold existence.

Below is the fourth section on "Contemplation and Observation." This section is divided into two parts: first, observing the adornments and achievements of the world of environments (the material realm); second, observing the adornments and achievements of the world of beings (the sentient realm). From this sentence down to the phrase "aspire to be born in that Land of Amitabha Buddha," it concerns the observation of the adornments and achievements of the world of environments. Within the observation of the world of environments, there are further seventeen distinctions, which will be addressed as we proceed through the text.

These two sentences constitute the first item, titled "Observing the Achievement of the Adornment of Purity." This purity is the general characteristic. The fundamental reason why the Buddha initiated this ornament of purity is that he saw the three realms—the worlds of desire, form, and formlessness—as mere illusions: the appearance of delusion, the appearance of endless cycles, and the appearance of infinite suffering. They are like inchworms moving in a circle, or silkworms spinning themselves cocoons that bind them. How pitiful that beings are entangled in these three impure, deluded realms! The Buddha thus wished to place beings in a state that is not illusory, not cyclic, and not interminable—a state of ultimate peace and complete purity. For this reason, he brought forth this pure, ornamented attainment.

"Achievement" means that this purity is indestructible and uncontaminated; it is unlike the three realms, which are contaminated and subject to destruction. "Contemplation" means observing. "That" refers to that Land of Peace and Bliss (Sukhavati). "World Appearance" refers to the pure appearance of that peaceful and blissful world. The specifics of that appearance will be detailed below. "Surpassing the Path of the Three Realms"—the term "Path" means passage. Based on a certain cause, one attains a certain result; in accordance with a certain result, one receives a corresponding cause. This linking of cause to result, and result to cause, is what we call "path." The three realms are: first, the desire realm, which includes the six heavens of desire, the people of the four continents, animals, hungry ghosts, hells, and so on. Second, the form realm, which includes the heavens of the first dhyana, the second dhyana, the third dhyana, the fourth dhyana, and so forth. Third, the formless realm, including the heavens of infinite space, infinite consciousness, nothingness, and neither perception nor non-perception. These three realms are like a dark prison where ordinary beings cycle through birth and death. Although there are slight differences in pain and pleasure, and minor differences in lifespan, when viewed holistically, they are all subject to defilement. Interdependence and reversal play out continuously; beings are born amid an array of contacts and feelings, trapped eternally by the four inverted views. Cause and effect are riddled with delusion.

Peace and Bliss arise from the compassionate and correct observation of bodhisattvas, and are established through the Tathagata's supernatural powers and his original vows. Egg-born, womb-born, and moisture-born beings are thus freed from their bonds. The fetters of karma are severed forever. The skillful means of shepherding beings are unstretched bows that are drawn without urging. Diligence, humility, kindness, and giving—all these virtues are equated with Samantabhadra Bodhisattva. Saying that it "surpasses the path of the three realms" is, indeed, an understatement.

Ultimate reality is like space itself: vast, boundless, and without edges.

These two lines describe the meritorious achievement of the quality of vastness. The Buddha’s original purpose in creating this quality of vastness was because he saw that the three realms were cramped and narrow, like ruined city walls or collapsed mounds. Some were like palaces pressing in close, some like fields hemmed in by narrow passes, some where the path to aspirations was too short, some blocked by mountains and rivers, some divided by national borders—there were many such constricting circumstances. Therefore, the Bodhisattva made this vow for the quality of vastness, wishing for his land to be like infinite space, vast and boundless. "Like space" means that although many beings come to be born there, they are as if absent. "Vast and boundless" completes the meaning of "like space." Why is it like space? Because it is vast and without limits. "Accomplished" means that sentient beings from the ten directions who are born there—those already born, those being born now, and those yet to be born—though beyond measure, are always like space itself: vast, boundless, and never filled up. Therefore it is said: "Ultimately like space, vast without limit."

Question: But Vimalakīrti’s single square room contained everything—why must the land be boundless to be called vast?

Answer: What we call "vast" is not necessarily measured by fields and acres. We simply say it is like space—what trouble is a square room? Furthermore, what a square room contains is "vast within the narrow." But when we examine the true fruition, how can that compare to "vast within the vast"?

The true path is filled with great compassion, from which the roots of transcendental virtue grow.

These two lines describe the achievement of the Pure Land's essential nature. Why did the Buddha originally initiate this adornment? He saw that in other lands, due to desire, there is the realm of desire; due to aversion and attachment to meditative states, there are the realms of form and formlessness. These three realms are all born from contaminated, wrong paths—a long sleep in a great dream where beings don't know how to seek escape. Therefore, he aroused a great compassionate mind, vowing: "When I become a Buddha, I will use the supreme right-view path to establish a pure land beyond the three realms."

"Nature" refers to fundamental essence. This means this Pure Land accords with the nature of reality (Dharma-nature) and does not deviate from the fundamental principle of reality. This matter is the same as the "Emergence of the Tathāgata's Nature" from the "Jewel King" chapter of the *Avataṃsaka Sūtra*. Furthermore, "nature" can also mean accumulation of practice forming one's nature, indicating that Dharmākara Bodhisattva gathered all perfections (pāramitās), gradually accumulating and forming this nature. "Nature" also means the seed-nature of a sage—referring to Dharmākara Bodhisattva realizing the acceptance of the non-arising of dharmas (anutpattika-dharma-kṣānti) under the guidance of Buddha Lokeśvararāja. At that stage, his position was called "sage seed-nature." From within this nature, he made the forty-eight great vows and cultivated this land, which was called the Land of Peace and Bliss (Sukhāvatī). That land is the result attained by this cause; the cause is described in the result, hence it is called "nature."

"Nature" also means inevitability and unchangeability. For example, the ocean's nature is one single taste—all rivers that flow into it must become that single taste; the ocean's taste does not change to follow them. Also, the nature of the human body is impure; thus, all kinds of beautiful forms, scents, and pleasant tastes, when entering the body, become impure. In the Land of Peace and Bliss, all who are reborn there have neither impure forms nor impure minds; they ultimately all attain the pure, equal, unconditioned Dharma-body. This is because the nature of the Land of Peace and Bliss is pure in its achievement.

"The root of good arising from the world—born of the right path and great compassion"—this refers to the path of equality. Why is the equal path called the right path? Because equality is the fundamental mark of all dharmas. Since all dharmas are equal, the resolve for enlightenment is equal. Since the resolve is equal, the path is equal. Since the path is equal, great compassion is equal. Great compassion is the direct cause of the Buddha path; therefore it is called "right path and great compassion." Compassion has three supports: first, support by living beings, which is lesser compassion; second, support by dharmas, which is middling compassion; third, unconditional compassion, which is great compassion. Great compassion is the supreme good that transcends the world. The Land of Peace and Bliss is born from this great compassion. Therefore, this great compassion is said to be the root of the Pure Land, as is stated: "born from the root of good that transcends the world."

Radiant, perfect light, complete and full, Like mirrors bright, or sun and moon in circular flow.

These two lines describe the realization of the meritorious qualities of adorned form and features.

Why did the Buddha initiate this adorned merit? He saw that the sun, though traveling through the four realms of the world, cannot shine upon all three directions equally; a lamp or torch(lì shǎo fǎn (pronunciation note)) in a home, even if lit, cannot illuminate beyond a few meters. Therefore, he made the vow of "full and pure light," so that the light itself would be complete and perfect, like the disk of the sun or moon.

Though the Western Land of Peace and Bliss is vast and boundless, it is everywhere filled with pure, clear light. Thus it is said: "pure light, full and perfect, like the round mirrors of the sun and moon."

It is endowed with the nature of all precious treasures and fully adorned with marvelous splendor.

These two lines describe the achievement of the adornment of various precious things. Why did the Buddha initially aspire to create this adornment? He observed that in some lands, palaces were decorated with mud and clay, and towers were built with wood and stone; or people carved gold and inlaid jade but never felt satisfied, or they labored and prepared countless things but still endured hardship. For this reason, he awakened his Great Compassion, vowing: "When I attain Buddhahood, I will surely ensure that precious treasures are abundant, dignity and beauty arise naturally, and beings forget their attachments in abundance, freely attaining the Way of the Buddha." This adorned state—even if Vishvakarman, the divine craftsman, with his exquisite skill, tried to imagine and design it, could he ever depict it? "Nature" means the original essence. Since that which gives rise is already pure, how could what is born be impure? Therefore, the sutra says: "As the mind is purified, so the Buddha's land is purified." Hence the verse: "Endowed with the nature of all precious treasures, Filled with wondrous adornments."

A pure and stainless light blazes brightly, its radiance illuminating the world.

These two lines describe the achievement of the sublime qualities of celestial light. Why did the Buddha initiate this adornment? He observed that in some lands, there are distinctions of superior and inferior; because of these distinctions, high and low became manifest; since high and low had appeared, right and wrong arose; and once right and wrong had arisen, beings sank forever into the three realms of existence. Thus, he awakened the mind of great compassion, forming the vow of equality: "May the light and splendor of my land be overwhelmingly brilliant and supremely unmatched, unlike the golden light of humans and gods, which can be outshone."

For instance, when comparing brightness: a mirror placed next to gold no longer shines. In the present age, gold is dimmer than the gold of the Buddha's time; the gold of the Buddha's time is dimmer than Jambunada gold; Jambunada gold is dimmer than the golden sand on the path of the Wheel-Turning King in the great ocean; that golden sand is dimmer than the gold of the Golden Mountains; the gold of the Golden Mountains is dimmer than the gold of Mount Sumeru; the gold of Mount Sumeru is dimmer than the gold of the jewelry in the Heaven of the Thirty-Three; that gold is dimmer than the gold of the Yama Heaven; the gold of the Yama Heaven is dimmer than the gold of the Tushita Heaven; the gold of the Tushita Heaven is dimmer than the gold of the Heaven of Delight in Creation; and the gold of the Heaven of Delight in Creation is dimmer than the gold of the Heaven of Controlling Others' Creations. Yet the gold of that heaven does not appear at all in the presence of the light of the peaceful land of bliss—why? Because the golden light of those other realms arises from defiled karma and is therefore not perfectly pure. In contrast, the pure land of bliss is generated by the stainless karma of bodhisattvas who have realized the truth of non-arising, is ruled by the Dharma King Amitabha Tathagata, and has the Buddha's power as its sustaining condition. Hence it is said: "Flawless is its blazing radiance, bright and pure, illuminating the world." "Illuminating the world" here means illuminating both the world of sentient beings and the world of the enlightened.

The shore of jewel-like qualities and virtues— the grass so soft, bending left and right, who touches it will find a bliss supreme, surpassing even Kātyāyana's divine cloth.

These four lines describe the meritorious achievement of tactile splendor. Why did the Buddha vow to create this splendor? He saw that in some lands, although gold and jade are valued as treasures, they cannot be made into clothing; although bright mirrors are cherished as curiosities, they are of no use as bedding. Such materials may delight the eyes but are inconvenient for the body—how could the senses of sight and touch not be at odds? Therefore, he vowed: “In my land, may the six senses of humans and gods blend harmoniously like water mixed with milk, completely avoiding the strife of mutual opposition and distance. For this reason, the seven treasures are soft and pliable, delighting the eyes and comfortable to the touch.”

Kāśikaṇṭa is the name of a soft grass in India; touching it can produce a pleasant sensation, so it is used as a metaphor. The commentator says: In this world, earth, stones, grass, and trees each have their fixed nature—why then does the translator call that treasure “grass”? Because it has the appearance of bending in the wind,(Grass moved by wind; fan sound.) the curling(Grass twisting; qiong sound.) and winding(Fine grass: mao sound.) path, that is why it is likened to grass. If I were to retranslate, there would be a different approach.

“Giving rise to supreme bliss” means: touching Kāśikaṇṭa grass produces a pleasure of attachment; touching that soft treasure produces a joy in the Dharma (Dharma-delight). These two experiences are fundamentally different—how could it not be supreme? Therefore it is said: “The treasure-nature merit-grass, soft, curling left and right; those who touch it give rise to supreme bliss, surpassing Kāśikaṇṭa grass.”

There were ten million kinds of precious flowers, covering the flowing springs and pools. A gentle breeze stirred the flower leaves, and their light mingled and twisted, shimmering in a dazzling dance.

These four lines describe the meritorious achievement of adornment through water. Why did the Buddha originally make this vow? He observed that in some lands, there were either raging floods and terrifying whirlpools, or ice and freezing conditions that caused fear and unease. Whether facing or turning away from such waters, there was no peace or joy—only dread of potential danger. Seeing this, the Bodhisattva developed great compassion, vowing: "When I become a Buddha, may all flowing springs, ponds, and streams be proportionate to the palaces and halls, as described in the scriptures. May they be adorned with various precious flowers, and may gentle breezes create orderly reflections. May these waters refresh the spirit and bring comfort to the body, with nothing undesirable." Thus it is said: "Many millions of precious flowers, / Spread across pools and flowing streams; / A gentle breeze stirs flower petals, / As their shimmering light interweaves in dancing patterns."

In the palaces and towering pavilions, One sees the ten directions without any hindrance. Various trees shine with bewildering light, And precious balustrades surround everything.

These four lines describe the meritorious achievement of the adorned land. Why did the Buddha originally initiate this adornment? It was because he saw lands with jagged, towering peaks; withered trees and tangled thickets on rugged, uneven cliffs; deep, dangerous valleys; coarse weeds and thorny undergrowth filling ravines; vast, boundless oceans serving as impassable rivers; and endless marshes as trackless wastes. Upon seeing this, the Bodhisattva made a great compassionate vow: "May my land be level as the palm of a hand, with palaces and pavilions reflecting the ten directions like a mirror, neither belonging to anything nor not belonging; may jeweled trees and jeweled railings adorn and complement each other." Therefore, it is said: "Palaces and all the pavilions can observe the ten directions without obstruction. Various trees shimmer with different radiant colors, and jeweled railings surround them completely."

Countless jeweled garlands adorning the skies, Networks stretch far across the boundless skies. All kinds of bells ring out with delightful sound, Broadcasting the wondrous voice of Dharma profound.

These four lines describe the achievement of adorning the realm of space. Why did the Buddha originally initiate this adornment? He observed that in some lands, smoke, clouds, dust, and fog obscure the vast sky; violent thunderclaps and heavy rains descend from above; inauspicious fires and rainbows of ominous colors suddenly appear in the air, causing countless anxieties that make one's hair stand on end. Seeing this, the Bodhisattva developed a great compassionate wish: 'May my land have a network of precious treasures interwoven and spread throughout space, with bells and chimes sounding in melodic tones, proclaiming the Dharma. May those who behold it never tire of seeing, and may they recognize the Path through this vision.' Therefore, it is said: 'Boundless treasures interweave, a net spreads across all space; various bells produce sounds, proclaiming the wondrous Dharma-voice.'

Adorned with rain of flowers and robes, perfumed with countless fragrances that spread everywhere.

These two lines describe the meritorious achievement of a constant rain of adornments. Why did the Buddha bring forth this adornment? He observed that in some lands, people wish to spread garments on the ground as an offering to revere their teachers, or wish to use incense, flowers, and precious objects to express respect. Yet due to their weak virtue and poor karmic conditions, they are unable to accomplish such things. Thus, moved by great compassion, He made a vow: may His land always rain down such offerings, fulfilling the wishes of all beings.

Why is this described as “raining”? It is because someone might question: “If flowers and garments constantly rain from the sky, wouldn’t they fill up the entire space? How is there no obstruction?” For this reason, the Buddha uses rain as a metaphor. Rain falling at the right time brings no danger of overwhelming floods. How could the rewards of the Pure Land ever be a burden to beings?

The sutra states: “Throughout the day and night, in six periods, precious garments and precious flowers rain down. Their substance is soft and yielding. When one steps on them, they sink four inches; when one lifts the foot, they instantly return to their original state. When use is done, they dissolve into the jewelled ground, like water sinking into a pit.” For this reason, it is said: “The falling flowers and garments form a majestic adornment, and countless fragrances pervade everywhere.”

The Buddha's wisdom is like a bright, pure sun, Dispelling the darkness of ignorance from the world.

These two lines describe the achievement of majestic and radiant qualities of light. Why did the Buddha originally establish this magnificence? The Buddha saw that some lands, even though they possessed the brilliance of sunlight, were still shrouded in the darkness of ignorance. Thus, He made a vow: "May all light in my land eliminate the darkness of delusion, lead beings into Buddha's wisdom, and never be associated with meaningless or unconscious matters."

It is also said that the radiance of the peaceful land arises as the karmic reward of Tathāgata's wisdom; therefore, it dispels the world's darkness. The scriptures state, "Some Buddha-lands use light as the means of teaching." This is exactly that. Hence, it is said: "The brilliant, pure sun of Buddha's wisdom removes the world's darkness of ignorance."

The sound of Brahma awakens us to profound truths, Its subtlety reaches the ten directions.

These two lines describe the achievement of the virtue of majestic sound. Why did the Buddha originally make this vow? He saw that in some lands, although there were wholesome teachings, their fame did not spread far. In others, the fame spread far but was not sublime. In yet others, the fame was both sublime and far-reaching, but could not awaken beings. Therefore, he initiated this adornment. In India, pure conduct was called "brahmacarya," and sublime speech was called "Brahma speech." That land held Brahma in high regard, so "Brahma" was often used as a term of praise. It also means that the Dharma of the Central Land is connected with Brahma. "Sound" here means "name," and the name refers to the name of the Land of Peace and Bliss. The sutra says, "If a person only hears the name of the Land of Peace and Bliss and wishes to be reborn there, they can attain that wish." This is evidence that the name can awaken beings. The *Shastra* says, "Such a Pure Land is not included in the three realms. Why? Because it has no desire, it is not the desire realm; because it is earth-dwelling, it is not the form realm; because it has form, it is not the formless realm." This is the result of the bodhisattvas' special practice. "Beyond existence and yet existing" is called subtle("Beyond existence" means beyond the three realms of existence. "Yet existing" means the Pure Land exists). That the name can awaken beings is called sublime("Sublime" means excellent, because the name can awaken beings, so it is called sublime). Thus it is said that the Brahma sound awakens deeply and far, and the subtle sound is heard throughout the ten directions.

Rightly Enlightened Amitabha, the Dharma King abides in goodness.

These two lines describe the achievement of the sovereignty of the Pure Land. Why did the Buddha make this vow in the first place? He saw that in some lands, when a rakshasa is the ruler, the whole territory devours each other. But when a precious wheel (wheel of a chariot) stands still in the palace courtyard, everywhere within the four directions is safe and at peace. This is like grass bending with the wind—how could it have no root? Therefore, he made the vow: "May my land always have a Dharma King, and may it be sustained by the good power of the Dharma King." "Sustained" is like the yellow swan carrying its nestlings, surviving for a thousand years and reviving; or like the mother fish protecting her offspring, keeping them intact even in waterless places. (Where there is water in summer but not in winter.) The Land of Peace is sustained by the good power of the Awakened One—how could there be anything unawakened there? Therefore it is said: "The Awakened One, Amitabha, the Dharma King, sustains it well."

The Tathagata's pure assembly of followers, Born from the blossom of perfect enlightenment.

These two lines describe the achievement of meritorious virtues regarding the noble retinue. Why did the Buddha originally make this vow? He saw lands where beings use blood and placenta as their bodily vessel, or excrement and urine as the origin of life; where locust trees and thorns produce cunning and reckless children, or maids' and concubines' wombs give birth to outstanding talents — resulting in ridicule breeding fire-like resentment, and shame clinging ice-like in the heart. Therefore, he vowed: "May all beings in my land be born from the pure lotus of the Tathāgata, and may their companionship be equal, with no path for taking or giving." Thus it is said: "The multitude of pure lotus of the Tathāgata, born from the lotus of right enlightenment."

Delighting in the flavor of the Dharma, With meditative absorption as their nourishment.

These two lines describe the achievement of majestic and adorned karmic rewards. Why did the Buddha make such a vow? He observed that in some lands, people would break into nests and crack eggs as an offering of abundance and fullness, or hang sandbags as a means of comfort. Alas, how truly painful this is for those beings! Thus, he made a compassionate vow: In my land, may the Dharma, meditation, and samadhi be the food, forever freeing beings from the toil of other kinds of food.

Those who delight in the taste of the Dharma are like the assembly listening to the Flower of Dharma Sutra as taught by the Sun-Moon-Lamp Buddha for sixty kalpas. The listeners remained seated in one place for those sixty kalpas, yet it felt like the time of a single meal, and not a single person felt weary in body or mind. As for those who take meditation as food, the great bodhisattvas constantly abide in samadhi and have no other food. Regarding samadhi: When those humans or devas need to eat, a hundred delectable dishes appear before them. Seeing them with their eyes, smelling their fragrance with their nose, and feeling pleasure in their bodies, they are naturally satisfied. Once finished, the food vanishes, and it can reappear if needed. Such events are described in the sutras. Therefore, it is said: "They delight in the taste of the Dharma, and take meditation and samadhi as their food."

Freed forever from the afflictions of body and mind, They experience bliss, unbroken and constant.

These two lines describe the achievement of a land adorned with the virtue of being free from all afflictions. Why did the Buddha initially make this vow? He observed that in some lands, people might be favored by royal favor in the morning but face the executioner's axe by evening. Some might leave a life of poverty as children only to enjoy lavish feasts when grown. Others might set out grandly with music and fanfare, only to be forcibly summoned back on the road. There are many such instances of disruption and reversal. Therefore, he vowed: "May my land be one of lasting peace and happiness, continuous and unbroken without any interruption."

Physical afflictions include hunger, thirst, cold, heat, and harm. Mental afflictions include thoughts of right and wrong, gain and loss, and the three poisons of greed, anger, and ignorance. Thus it is said: "Forever free from afflictions of body and mind, experiencing bliss without any break."

The Pure Land of Mahayana good roots Is entirely free from any names of blame— No women, no if those with impaired faculties, And no beings of the Two Vehicles are born there.

These four lines are called the achievement of the splendid and essential gate of merit. "Gate" refers to the entryway to this essential meaning. "Essential meaning" is the principle of the Great Vehicle (Mahayana). It is like a person building a city: once they find the gate, they can enter. If a person attains birth in the Land of Peace and Bliss, this is precisely the gate that leads to the Great Vehicle.

For what reason did the Buddha establish this vow? He observed that in some lands, even though there are Buddhas, Tathagatas, and noble saintly beings, because those lands are impure, the One Truth is taught as three separate teachings. Some people face ridicule for a wrinkled brow, (pronounced "tīng") or invite mockery due to a pointing finger and words. Therefore, he vowed: "May my land be entirely of one taste in the Great Vehicle—equal in one taste. May seeds with withered roots never arise, and may even the names of women and those with physical disabilities be cut off." Hence it is said: "The realm of good roots of the Great Vehicle is equal, without even the name of contempt. Women, the physically impaired, and those of the Two Vehicles are not born there."

Question: In the *Infinite Life Sutra* spoken at Rajagriha, among the forty-eight vows of Dharmakara Bodhisattva, there is this vow: “If, when I attain Buddhahood, the number of Hearers in my land can be calculated or known, may I not attain perfect enlightenment.” This is one testimony to the existence of Hearers. Also, in the *Dasabhumika-vibhasa*, Nagarjuna Bodhisattva’s *Hymn of Praise to Amitabha* says: “Having escaped the prison of the three realms, his eyes are like lotus petals; the multitude of Hearers is immeasurable—therefore, I bow my head in homage.” This is a second testimony. Furthermore, in the *Mahayana Treatise*, it is said: “Buddha-lands are various: some are purely composed of Hearers, some purely of Bodhisattvas, and some have both Hearers and Bodhisattvas as a combined sangha, such as Amitabha’s Land of Peace and Bliss.” This is a third testimony. Many sutras, when speaking of the Land of Peace and Bliss, mention the presence of Hearers, and do not state their absence. Hearers are one of the two vehicles. Yet the treatise says that even the names of the two vehicles do not exist there. How can this be reconciled?

Answer: By reasoning, the Pure Land of Peace and Bliss should not have the two vehicles. Why is that? As a general rule, illness necessitates medicine. The *Lotus Sutra* says that Shakyamuni Tathagata, because he appeared in the world of the five impurities, divided the one vehicle into three. Since the Pure Land is not a realm of the five impurities, it is clear that the three vehicles do not exist. The *Lotus Sutra* explains that Hearers ask: “How can such people attain liberation?” But liberation is merely escaping delusion; they have not yet attained complete liberation, for they have not achieved the supreme path. Examining this principle: Since an Arhat has not attained complete liberation, there must be further rebirth for him. Such a person is no longer reborn in the three realms. Beyond the three realms, aside from the Pure Land, there is no other place of rebirth. Therefore, he is reborn only in the Pure Land. So the term “Hearers” refers to beings from other lands who are reborn there, and they are still called Hearers based on their original designation. For example, when Shakra, the Lord of Gods, was born as a human, his family name was Kaushika. Even after he became the Lord of Gods, when the Buddha spoke with him, he would still refer to him as Kaushika, to let people know his origin. The same principle applies here. Additionally, the treatise only says that “the seeds of the two vehicles are not born,” meaning that the Land of Peace and Bliss does not give rise to the seeds of the two vehicles; this does not prevent beings of the two vehicles from being reborn there. For instance, orange seedlings cannot grow north of the Yangtze River, yet oranges can still be found in the fruit markets of the Yellow River region. Likewise, it is said that parakeets do not cross into the Longxi region, yet in the areas of Zhao and Wei, parakeets can be seen on perches. These examples show that only the seeds do not cross over. The same logic applies to the Hearers there. With this understanding, the sutras and treatise can be reconciled.

**Question:** When you call something by a name, it means that thing exists and has that name. Since the Land of Peace and Bliss has no beings of the Lesser Vehicle, no women, and no beings with impaired faculties, why still state that these three names don’t exist there?

**Answer:** For example, someone with a gentle heart but lacking in boldness may be mockingly called a “Lesser Vehicle practitioner.” Someone who is flattering and devious, or weak and cowardly, may be mockingly called a “woman.” Others, despite clear eyesight, may fail to recognize things and be mockingly called “blind.” Though able to hear, they may not grasp the meaning of what they hear and be mockingly called “deaf.” Though able to speak, they may be slow or stammering and be mockingly called “mute.”

Even when one’s faculties are intact, they may still receive these derogatory names. That is why it’s necessary to say “not even such names exist”—to make clear that in the Pure Land, there is no such assignment or denial of names, whether approving or disapproving.

Question: In the original vows of Bodhisattva Dharmākara and the praises of Nāgārjuna Bodhisattva, it seems that the large number of Hearers (Śrāvakas) in that land is regarded as extraordinary. What is the meaning of this?

Answer: Hearers take actual realization as their goal, meaning that they are generally not expected to be able to further develop the roots of the Buddha-path. However, through the inconceivable divine power of His original vows, the Buddha brings them to that land, and then, by that same divine power, will certainly awaken in them the supreme aspiration for Enlightenment. For example, when a poisonous bird enters the water, it will kill all the fish and clams; but if a rhinoceros touches a poisoned creature, it brings them back to life. Thus, the coming into being of something that should not come into being is extraordinary. Among the five kinds of inconceivable things, the Buddha's Dharma is the most inconceivable. The Buddha can cause Hearers to once again give rise to the supreme aspiration for Enlightenment—this is truly the ultimate in inconceivability.

All the wishes and joys that beings desire, Can all be completely fulfilled by this.

The second verse describes the merit of fulfilling all wishes. Why did the Buddha make this vow? He saw that in some lands, people with high status or noble names had no way to advance, while ordinary people with humble dispositions had no path to rise. Some were bound by the karma of their lifespan, with no control over their own fate—like the sage Asita and others. These beings were blown about by the winds of karma, unable to find freedom. Therefore, the Buddha vowed: "May my land allow all beings to have their wishes fulfilled, each according to their heart's desire." Hence the saying: "Whatever beings desire and delight in, all of it can be granted."

Therefore, aspire to be reborn in that land, the realm of Amitabha Buddha.

These two lines conclude the earlier observation of the seventeen forms of adornment that bring about the perfection of the Pure Land, which is why one aspires to be reborn there. The explanation of the purity of the inanimate environment (the world of vessels) has been completed above. Next comes the observation of the purity of the living beings in that world. This section is divided into two parts: first, observing the majestic virtues of Amitabha Tathagata; second, observing the majestic virtues of the bodhisattvas there. Within the observation of the Tathagata’s majestic virtues, there are eight specific aspects, which will be detailed in the text as it unfolds.

Question: Some scholars broadly explain the meaning of "sentient beings" as beings that cycle through the three realms and undergo countless births and deaths. So why are Buddhas and Bodhisattvas also called sentient beings? What does this mean?

Answer: The sutras say, "One dharma has countless names, and one name has countless meanings." The explanation that "sentient beings" refers to those who undergo many births and deaths is the interpretation of the Small Vehicle tradition regarding beings in the three realms, not the interpretation of the Great Vehicle tradition. In the Great Vehicle, as the *Sutra on Neither Increase Nor Decrease* says, "'Sentient beings' means the principle of neither arising nor ceasing. Why? If there is arising, and from that arising further arising arises, there would be an endless fault, and a fault of arising without cause. Therefore, there is no arising. If there were arising, there could be ceasing; since there is no arising, how could there be ceasing? Therefore, no arising and no ceasing is the meaning of 'sentient being.'" This is like the sutra's statement, "To thoroughly understand that the five aggregates of clinging are empty and without inherent existence—that is the meaning of suffering." This is a similar case.

Measureless treasure kings sit on exquisite, pure lotus thrones.

These two lines describe the meritorious achievement of manifesting a seat of honor. Why did the Buddha originally manifest such a seat?

He saw that other spiritual practitioners, in their final lifetime before enlightenment, would sit on a bed of grass to attain supreme perfect awakening. But when human and heavenly beings saw this, they did not develop deep faith, profound respect, heartfelt joy, or dedicated practice. Therefore, the Buddha vowed: "When I attain Buddhahood, may an immeasurably vast, treasure-filled, exquisite and pure lotus flower platform be my seat of honor."

As the Scripture of Immeasurable Life states: "Upon the ground of seven jewels appears a great heavenly lotus throne. Each petal of this lotus radiates a hundred jewel-colors and has eighty-four thousand veins, splendid like celestial paintings. Each vein emits eighty-four thousand rays of light. The smaller lotus petals are two hundred and fifty leagues across. This lotus has eighty-four thousand petals, and between each petal are a hundred billion precious wish-fulfilling gems, which adorn and illuminate it. Each wish-fulfilling gem emits a thousand beams of light; these lights form a canopy of seven jewels, covering the ground entirely. The pedestal is made of a brilliant, indestructible gem, adorned with eighty-four thousand vajra gems, beautiful jewels, and a net of exquisite pearls. Naturally, upon this pedestal arise four jeweled pillars. Each pillar is comparable to eighty-four thousand billion Mount Sumerus. From each pillar hangs a jeweled canopy, as magnificent as the palace of an exalted celestial realm, adorned with five hundred billion exquisite gems. Each gem emits eighty-four thousand rays of light; each ray of light manifests into eighty-four thousand different shades of golden hue. This golden light pervades the entire Pure Land of Bliss, transforming into countless manifest forms—sometimes a vajra throne, sometimes a net of pearls, sometimes a gathering of heavenly flowers. It appears freely throughout the ten directions to carry out the work of enlightening all beings. These wonderful manifestations are beyond counting." This is why the verse says: "An immeasurably vast treasure, an exquisite and pure lotus flower platform."

His radiant features shine like a halo, And his appearance surpasses all beings.

These two lines describe the perfection of the physical presence of the Buddha. Why did the Buddha adorn his physical manifestation in such a way? He observed that some buddhas had a physical body radiating light one fathom in length, and that their light was not remarkably superior to human light. The distinguishing marks might be comparable to those of a universal monarch. Devadatta lacked only one of these marks, yet that caused King Ajatashatru to become confused and distrustful. Teachers like Sanjaya were as arrogant as mantises daring to block a chariot, and similar situations arose. Therefore, the Buddha adorned his physical presence in this supreme manner. Note: According to local interpretations, six feet is called a "fathom." As the *Sutra of Contemplation on the Buddha of Immeasurable Life* states, "The body of the Tathagata Amitabha is sixty hundred thousand *nayutas* of *ganges* of sand grains of *yojanas* in height; the circular halo of the Buddha is like one hundred billion three-thousand-great-thousand worlds." When translators used the word "fathom," how obscure was that! In villages, people do not distinguish between vertical, horizontal, long, or short—they all refer to the span of one's outstretched arms as a "fathom." If the translator used this common measure to describe the outstretched arms of the Tathagata Amitabha, then the circular halo would also measure sixty hundred thousand *nayutas* of *ganges* of sand grains of *yojanas* in diameter. Therefore, it is said that the auspicious marks and halo measure one fathom, and his appearance surpasses all other beings.

Question: The *Contemplation Sutra* says: "All Buddhas and Tathagatas are the Dharmadhatu body, entering into the thoughts of all sentient beings. Therefore, when you contemplate the Buddha in your thoughts, that very mind itself is the thirty-two marks and eighty excellent features. This mind creates the Buddha; this mind is the Buddha. The ocean of the Buddhas' perfect universal knowledge arises from thoughts." What is the meaning of this?

Answer: "Body" refers to a collection of parts, and "realm" (*dhatu*) refers to distinct functional domains. For example, the eye-realm arises from the five causes: the eye faculty, form, space, light, and attention, and is thus called the eye-realm. The eye only functions within its own domain; it does not engage with the objects of other faculties, because each has its own separate function. The same applies to the ear, nose, and other faculties.

When it is said that "all Buddhas and Tathagatas are the Dharmadhatu body," the Dharmadhatu here refers to the mind of sentient beings. Because the mind gives rise to all phenomena—both worldly and transcendent—it is called the Dharmadhatu. Just as the Dharmadhatu can produce the Buddha's body adorned with marks and features, form and other objects give rise to eye-consciousness. Therefore, the Buddha's body is called the "Dharmadhatu body." This body does not engage with other domains, and thus it enters into the thoughts of all sentient beings.

"When you contemplate the Buddha in your thoughts, that very mind itself is the thirty-two marks and eighty excellent features" means that when sentient beings contemplate the Buddha, the Buddha's marks and features appear within their minds. For instance, when clear water reflects an image, the water and the image are neither identical nor separate. Thus, it is said that the Buddha's body adorned with marks is identical to the contemplating mind.

"This mind creates the Buddha" means that the mind is capable of producing the Buddha. "This mind is the Buddha" means that there is no Buddha apart from the mind. For example, fire arises from wood, yet fire cannot be separated from wood. Because it is inseparable, it can burn the wood. When the wood is burned, the wood itself becomes fire.

"The ocean of the Buddhas' perfect universal knowledge arises from thoughts" means: "Perfect universal knowledge" is true knowledge, knowing reality as it is—identical to the Dharmadhatu. Since the Dharmadhatu is without characteristics, the Buddhas have no conceptual knowledge. Because they have no conceptual knowledge, they know everything. Knowing without conceptual knowing—this is perfect universal knowledge. This knowledge is deep and vast, beyond measurement, and is thus likened to an ocean.

The Tathagata's subtle, wondrous voice, a pure sound that reaches all ten directions.

These two lines describe the merit and achievement of adorning the quality of speech. Why did the Buddha originally establish this adornment? He saw that some people did not treat the name of the Tathāgata with the proper respect—for instance, they called him by his family name, Gautama, in the same casual way one might address a non-Buddhist (pushing a cart). On the day of his enlightenment, his voice could only reach the Brahma Heaven. Therefore, he vowed: “When I attain Buddhahood, may my exquisite voice spread far and wide, so that all who hear it may awaken and realize patience.” Thus it is said: “The Tathāgata’s subtle voice, like the Brahma sound, resonates throughout the ten directions.”

Earth, water, fire, wind, and space are all non-dual.

These two lines describe the attainment of the meritorious quality of the mind. Why did the Buddha originally aspire to establish this adornment? He saw that when other Buddhas taught the Dharma, they spoke in terms like "this is black, this is white, this is neither black nor white; this is the lesser teaching, the middling teaching, the superior teaching, the highest teaching." There were thus endless different categories, all appearing as distinct and separate. Therefore, he made a vow, saying: "May I become a Buddha, and may I be like the earth—bearing all equally, without distinction between light and heavy; like water—nourishing and growing all, without difference between foul weeds and choice herbs; like fire—ripening all, without dividing fragrant from foul; like the wind—stirring all to life, without distinction between sleep and wakefulness; like space—embracing all, without thoughts of opening or closing. May this realization dwell within me, and may all beings find peace in the external world. May those who come empty-handed return fulfilled, and may all find rest in this." Therefore, it is said that he is without distinction, like earth, water, fire, wind, and space.

Celestial and human beings, an unwavering assembly, arise from the clear ocean of wisdom.

These two lines describe the achievement of the adornment of the assembly of beings. Why did the Buddha initially make this vow? He saw that in the assemblies gathered to hear the Dharma taught by other Tathāgatas, the faculties, natures, and desires of the beings were all different. Some retreated or sank in the presence of the Buddha's wisdom because the assemblies were not equal in nature and thus were not pure. Therefore, he made a vow: "When I become a Buddha, may all heavenly beings and humans be born from the pure ocean of the Tathāgata's wisdom." The "ocean" refers to the profound and boundless wisdom of the Buddha, which is so vast it does not harbor the dead bodies of those on the Two Vehicles, impure goodness, or those of inferior and middling status. This is likened to the ocean. Thus it is said: "The heavenly beings and humans are an immovable assembly, born from the pure ocean of wisdom." "Immovable" means that these heavenly beings and humans have achieved the Great Vehicle foundation and cannot be shaken or overturned.

Like Mount Sumeru, the king of mountains, it is supreme and incomparable. No one surpasses it.

These two lines describe the merit of the foremost authority. Why did the Buddha make this vow? He saw that in some assemblies of Buddhas, there were those who were unruly, like Devadatta and his followers; or kings who ruled alongside the Buddha without truly honoring him; or people who invited the Buddha but then forgot due to other distractions. In such cases, the authority of the foremost disciple seemed incomplete. Therefore, he vowed: "When I become a Buddha, may no one in my assembly ever think to rival me. Let there be only the one Dharma King, with no worldly ruler beside him." Thus it is said, like Mount Sumeru, the king of mountains, supreme and unsurpassed.

Surrounded reverently by gods and enlightened beings, all circumambulating in homage.

These two lines describe the achievement of the master's majesty. Why did the Buddha initially create this splendor? The Buddha saw that some Tathagatas, despite having large assemblies, still had disciples who were not entirely respectful. For example, a certain monk said to Shakyamuni Buddha: "If you do not explain the fourteen difficult questions to me, I will go study another path." Another example is Kokālika, who slandered Shariputra; the Buddha spoke to him three times, but he refused to accept it three times. Likewise, various non-Buddhist ascetics would pretend to join the Buddha’s assembly while constantly seeking out his flaws. Even Māra of the Sixth Heaven regularly created obstacles for the Buddha. Seeing such disrespectful behavior, the Buddha therefore made a vow: "When I become a Buddha, may the celestial and human assemblies honor me tirelessly." The text only mentions “celestial and human beings” because the Pure Land has no women nor the eight classes of spirits. Thus it says: “An assembly of celestial and human heroes, respectfully circumambulate and gaze upon me.”

Contemplating the power of the Buddha's original vow, Those who encounter it never return empty-handed; It swiftly fulfills them completely, Like a vast ocean of priceless virtues.

These four lines describe the majestic accomplishment of unbreakable, dwelling merit. Why did the Buddha originally vow to create this majesty? He saw that some Tathagatas had only Hearers as their sangha, with none seeking Buddhahood. Others encountered the Buddha yet still fell into the three lower realms—such as Devadatta, Kokālika, and their kind. Some heard the Buddha's name, awakened the supreme aspiration, yet later, due to adverse conditions, regressed into the states of Hearers or Solitary Buddhas. There were those who missed the opportunity and those who fell back. Therefore, the Buddha vowed: “When I attain Buddhahood, may all who encounter me swiftly and fully realize the supreme treasure.” Thus it is said: “Beholding the Buddha’s primal vow power, none who encounter it pass in vain; it swiftly enables the fulfillment of the great treasure ocean of merit.”

The meaning of “dwelling” is as above. Here ends the contemplation of the eight majestic qualities of the Buddha. Next, we contemplate the four majestic accomplishments of the great Bodhisattvas of the Land of Peace and Bliss.

Question: "Since contemplating the majestic virtues of the Tathagata leaves nothing lacking, why must we also contemplate the virtues of Bodhisattvas?"

Answer: "Where there is a wise ruler, there will be worthy ministers—just as Sage-Kings Yao and Shun were praised for ruling through effortless action. If there were only King Dharma of the Tathagata without the great Dharma ministers of the Bodhisattvas, how could the work of assisting and praising the Way be considered complete? This is like a small pile of firewood that produces only a small flame. As the scriptures say, 'In the land of Amitabha Buddha, there are countless great Bodhisattvas, such as Avalokiteshvara and Mahasthamaprapta, all of whom will be reborn in other lands to succeed the Buddhas.' For those who call upon their names, remember them, take refuge in them, or contemplate them—as explained in the 'Universal Gate' chapter of the Lotus Sutra—no wish will go unfulfilled.

"Yet the Bodhisattvas' love for virtuous qualities is like the ocean swallowing rivers—never satiated. Consider this: Shakyamuni Tathagata once heard a blind monk sigh, 'Who loves merit? Thread my needle for me.' At that moment, the Tathagata arose from meditation, went to him, and said, 'I love virtuous deeds,' and threaded the needle for him. The blind monk, hearing the Buddha's voice in the darkness, was overjoyed and astonished, asking, 'World-Honored One, is your virtue still not complete?' The Buddha replied, 'My merit is complete; I need nothing more. But this body of mine was born from virtue, and knowing the grace of virtue, I therefore say I love it.'

"As to your question: while contemplating the Buddha’s virtues truly leaves no wish unfulfilled, there are many reasons, as given above, for why we also contemplate the virtues of Bodhisattvas."

The Land of Bliss is pure and bright, Always turning the taint-free Dharma wheel. Transformation Buddhas and bodhisattvas shine like the sun, Steadfast as Mount Sumeru, they guide all beings.

Why did the Buddha initiate this solemn vow? Because some Buddha lands only have lesser bodhisattvas who cannot widely perform Buddha deeds throughout the ten directions. Some lands have only voice-hearers and humans or gods, whose sphere of benefit is narrow and limited. Therefore, He made this vow: "May my land have countless great bodhisattvas who, without leaving their original place, can travel throughout the ten directions, manifest in various ways, practice true cultivation, and constantly perform Buddha deeds."

This is like the sun in the sky, whose reflection appears in a hundred rivers. Does the sun actually come to the rivers? Does it not come? As stated in the *Great Assembly Sutra*: "For example, someone skillfully prepares an embankment and reservoir, measuring the appropriate amount; when releasing the water, no extra effort is needed." Likewise, bodhisattvas first prepare all the reservoirs—representing the acts of making offerings to all Buddhas and teaching all beings—and then enter meditative absorption, with body and mind unmoving, practicing true cultivation and constantly performing Buddha deeds.

"Practicing true cultivation" means that although one constantly cultivates, there is ultimately no cultivation. Hence it is said: "The Land of Peace and Bliss is pure, always turning the immaculate wheel; the transformation Buddhas and bodhisattvas, like the sun and Mount Sumeru, abide and sustain."

Flawless and majestic radiance, In a single thought, in a single moment, Universally illumines all Buddha assemblies, And brings benefit to all beings.

Why did the Buddha create this adornment? He observed that some beings, though followers of a Buddha, wished to make offerings to countless Buddhas in other realms, or to teach and transform countless sentient beings. But to do so, they had to leave one place and appear in another, going first south and then north, unable in a single thought or a single moment to radiate light universally and reach all worlds throughout the ten directions to teach sentient beings. This was because their comings and goings followed a sequence of before and after. Therefore, he made a vow: "May the great Bodhisattvas in my Buddha-land, in the span of a single thought, reach all ten directions and perform various Buddha-deeds." Thus it is said: "With the stainless radiance of adornment, in one thought and in one moment, they universally illuminate the assemblies of Buddhas, bringing benefit to all beings."

Question: The previous chapter says, "The body does not move, yet reaches everywhere in the ten directions." If it reaches without moving, isn't that a matter of being simultaneous? How is this different from what is said here?

Answer: The previous chapter only says, "Reaches without moving," which could still allow for a sequence—first here, then there. This passage says, "No before, no after," and this is the difference. It also perfects the meaning of "not moving" from the previous teaching. If it were not simultaneous, there would be coming and going. If there is coming and going, then it is not "not moving." Therefore, to perfect the meaning of "not moving," one must contemplate "simultaneous."

On rainy days, they offer beautiful garments and wondrous incense in worship, praising the virtues of all Buddhas without any discriminating mind.

Why did the Buddha establish this solemn vow? Because he observed that in some Buddha lands, the aspirations of bodhisattvas and humans were limited—they could not universally reach the infinite worlds in all ten directions to make offerings to the multitudes of the Buddha and Tathāgatas. Some were repelled by their own impure lands and dared not approach pure realms; others, dwelling in pure lands, looked down upon impure lands as inferior. Due to these various limitations, they could not universally make offerings to all Tathāgatas and thereby cultivate vast roots of goodness.

Therefore, he vowed: "When I attain Buddhahood, may the entire assembly of bodhisattvas, voice-hearers, humans, and gods in my land universally reach the great assemblies of all Buddhas in the ten directions. May they rain down celestial music, celestial flowers, celestial robes, and celestial incense, and with skillful speech, make offerings and praise the virtues of all Buddhas. Though they praise the great compassion, humility, and patience of the Tathāgatas in impure lands, they do not perceive any impure characteristics in those Buddha lands. Though they praise the boundless solemnity of the Tathāgatas in pure lands, they do not perceive any pure characteristics in those Buddha lands. Why is this? Because all phenomena are equal. The Tathāgatas are all equal, hence all Buddhas and Tathāgatas are called 'Equal Enlightenment.' If one harbors a discriminatory mind regarding which Buddha land is superior or inferior, even if one makes offerings to the Tathāgatas, it is not a true Dharma offering."

Thus, it is said: They rain down celestial music, flowers, robes, and exquisite incense as offerings, and praise the virtues of all Buddhas without any discriminating mind.

In any world where the jewel of the Buddha’s teachings does not shine, I vow to be reborn there and reveal the Dharma just as the Buddha does.

Why did the Buddha make this vow? He saw that some bodhisattvas had soft hearts—enjoying only the practice in buddha lands but lacking a steadfast and compassionate mind. Therefore, he established the vow: "When I become a buddha, may the bodhisattvas in my land all be compassionate, courageous, and unwavering. May they have the resolve to give up the pure land and go to other worlds where the Buddha, Dharma, and Sangha do not exist, establishing and adorning these Three Jewels, making them appear as if a buddha were present, so that the seed of Buddhahood is never extinguished anywhere." This is why it is said: "In whatever worlds lack the merit and treasure of the Buddha's teachings, I vow to be reborn there and show the Dharma as a buddha would."

The four adornments of bodhisattvas' meritorious virtues have now been explained. The next four lines describe the gate of Dedication of Merit.

I now compose this verse of teaching, Hoping to behold Amitabha Buddha, And together with all beings, Be reborn in the Land of Peace and Bliss.

These four lines refer to the master's practice of transferring merit. Transferring merit means dedicating one's own virtuous deeds to all living beings, so that together we may behold Amitabha Tathagata and be reborn in the Land of Peace and Bliss.

I have finished chanting the verses that summarize the teachings of the Immeasurable Life Sutra.

Question: In the chapter on "Dedication of Merit" by Bodhisattva Vasubandhu, it says: "May all beings together be reborn in the Land of Peace and Bliss." Which beings does "all" refer to here?

Answer: According to the *Infinite Life Sutra* taught in Rajagriha, the Buddha told Ananda: "All the Buddhas in the ten directions, as numerous as the sands of the Ganges, together praise the majestic and inconceivable virtues of Amitabha Buddha. When sentient beings hear his name, if they believe with joy and even for a single moment sincerely dedicate their merits and wish to be reborn in that land, they will attain rebirth and abide in the stage of non-retrogression—except for those who commit the five heinous crimes or slander the True Dharma." Based on this, it is clear that all ordinary beings, even those outside the path, can attain rebirth.

Furthermore, in the *Sutra of Visualization of the Infinite Life*, there are nine grades of rebirth. The lowest low-grade rebirth describes beings who have committed evil deeds—the five heinous crimes, the ten evil acts, and all kinds of wrongdoing. Such foolish people, because of their evil karma, should fall into the miserable realms and suffer for countless eons. Yet, at the moment of death, if they meet a good spiritual friend who comforts them in various ways, teaches them the wondrous Dharma, and instructs them to recite the Buddha, this person, overwhelmed by suffering, may not be able to call the Buddha to mind. The good friend then advises: "If you cannot call the Buddha to mind, you should instead recite the name of Amitabha Buddha. With sincere resolve, keep the recitation uninterrupted, and complete ten recitations of 'Namo Amitabha Buddha.' Because you recite the Buddha's name, in each recitation you will erase the sins of birth and death spanning eighty billion kalpas. After death, you will see a golden lotus flower, radiant as the sun, appear before you. In an instant, you will be reborn in the Land of Ultimate Bliss, where you will remain within the lotus flower for twelve great kalpas before it opens(Note: This is the repayment for the five heinous crimes.). Then Guanyin and Mahasthamaprapta, with compassionate voices, will explain to you the true nature of all phenomena and the methods to eliminate sin." When you hear this, you will be filled with joy and instantly give rise to the bodhi mind. This is known as the lowest low-grade rebirth.

From these scriptures, it is clearly proven that even the most ordinary beings—as long as they do not slander the True Dharma and have faith in the causes and conditions of the Buddha—can all attain rebirth.

Question: The Infinite Life Sutra says, "Those who wish to be reborn will all be reborn, except for those guilty of the five heinous crimes and slandering the true Dharma." The Sutra on Visualization of the Buddha of Infinite Life says, "Those who commit the five heinous crimes and the ten evil acts, and who have accumulated all kinds of bad karma, can also be reborn." How do we reconcile these two scriptures?

Answer: One scripture excludes those who commit two kinds of grave offenses: the five heinous crimes and slandering the true Dharma. Because of these two offenses, rebirth is not possible. The other scripture only mentions committing the ten evil acts and the five heinous crimes, but does not mention slandering the true Dharma. Because of not slandering the true Dharma, rebirth is therefore possible.

A question is asked: If a person commits the five gravest offenses but does not slander the true Dharma, the scriptures say they can still be reborn there. But suppose there is another person who only slanders the true Dharma without committing the five gravest offenses—if they wish to be reborn there, can they achieve it?

Answer: As long as a person slanders the true Dharma, even if they have no other sins, they certainly cannot be reborn there. Why is this said? The scriptures state: "A person who commits the five gravest offenses falls into the great Avīci hell and endures severe suffering for one eon. A person who slanders the true Dharma falls into the great Avīci hell, and when this eon ends, they are transferred to another great Avīci hell in a different realm." Thus they pass through hundreds of thousands of great Avīci hells in succession, and the Buddha does not predict when they will be released, because the sin of slandering the true Dharma is so extremely grave. Moreover, the true Dharma is precisely the Buddha's Dharma. Since this ignorant person has already slandered it, how could they possibly have the intention to seek rebirth in a Buddha's land? Even if they merely crave the peace and happiness of that land and wish to be reborn there, it would be like seeking ice without water or fire without smoke—how could such a thing ever be possible?

Question: What constitutes slandering the true Dharma?

Answer: Claiming that there is no Buddha and no Buddha's teachings, no Bodhisattva and no Bodhisattva path. Any such view—whether arrived at through one's own reasoning or adopted from others, as long as the mind settles on it with certainty—is called slandering the true Dharma.

Question: "These sorts of false views are just matters of personal opinion. How could they cause more suffering to beings than the five heinous crimes?"

Answer: "If the Buddhas and Bodhisattvas had not taught the good paths of the worldly and transcendent realms to guide beings, would anyone even know of benevolence, righteousness, propriety, wisdom, and faithfulness? In that case, all worldly virtuous paths would be cut off, and all transcendent sages would vanish. You only know that the five heinous crimes are severe, but you do not realize that these crimes arise from the absence of true Dharma. Therefore, the offense of slandering the true Dharma is the heaviest of all."

Question: The *Scripture on the Path of Karma* says, "The path of karma is like a scale; the heavier side pulls first." Yet the *Contemplation Sutra* says, "Someone who commits the five grave offenses and the ten evil acts, accumulating all kinds of bad karma, should fall into the evil realms, enduring countless sufferings for many eons. At the moment of death, they meet a spiritual teacher who teaches them to recite 'Namo Amitabha Buddha.' With sincere, unbroken mindfulness for just ten recitations, they are reborn in the Land of Peace and Bliss, entering the true assembly of the Great Vehicle, never to regress, and forever separated from the sufferings of the three lower realms." How does this align with the principle of "the heavier pulls first"? Moreover, throughout countless eons, we have created all kinds of karma, and conditioned karmic actions bind us to the three realms. How can merely ten recitations of Amitabha Buddha release us from the bonds of karmic retribution and transcend the three realms?

Answer: You think the weight of the five grave offenses, ten evil acts, and karmic bonds is heavy, and the ten recitations of the lowest-grade person are light, so the person should be pulled by their karma into hell first, bound in the three realms. But let us now weigh this with reason. The weight of karma lies in the **mind**, in the **conditions**, and in **certainty**—not in duration, length of time, or number of repetitions.

**What does "in the mind" mean?** The karma of someone committing offenses arises from a mind that relies on false, inverted views. These ten recitations arise from relying on the skillful guidance of a spiritual friend who offers comfort and teaches the truth of ultimate reality. One is real, the other is false. How can they be compared? It is like a dark room that has been dark for a thousand years: if light enters even for a moment, it immediately becomes bright. Can we say that because the darkness has been in the room for a thousand years, it will not leave? This is the principle of the mind.

**What does "in the conditions" mean?** The karma of someone committing offenses arises from relying on a deluded mind and on the false, karmic results of afflictions and living beings. These ten recitations arise from relying on supreme faith and on the name of Amitabha Tathagata, which is adorned with skillful means, true purity, and immeasurable merit. It is like someone struck by a poisoned arrow that severs tendons and breaks bones. When they hear the sound of a drum made with a "removing" medicine, the arrow comes out and the poison is removed. Can we say that because the arrow is deep and the poison strong, the sound of the drum cannot remove the arrow and poison? This is the principle of conditions.

**What does "in certainty" mean?** The karma of someone committing offenses arises from a mind that has a future intent and moments of interruption. These ten recitations arise from a mind that has no future intent and no interruption. This is the principle of certainty.

When these three factors are weighed, the ten recitations are heavier. What is heavier pulls first, enabling one to transcend the three realms. The two scriptures thus convey the same principle.

Question: How long is a single "thought" (nian)? Answer: 110 arising-and-ceasing moments constitute one kshana (instant), and 60 kshana constitute one “thought” (nian). However, what we call “thought” here does not refer to this unit of time. Instead, it means simply to recollect and be mindful of Amitabha Buddha — whether focusing on His overall image or His specific attributes — letting the mind dwell on this object of contemplation with no other thoughts. When ten such thoughts arise continuously, that is called the “ten thoughts.” The same principle applies to merely reciting His name.

Question: If the mind is distracted by other objects, we should bring it back. But then we would know the number of recitations, and knowing the number prevents continuous mindfulness. If we instead concentrate the mind on a single thought, how can we count the number of recitations?

Answer: The sutras speak of "ten recitations" to indicate that the essential act of cultivation is accomplished. It is not necessary to know the exact count. Just as the mayfly knows nothing of spring and autumn—how could such an insect understand the season of summer? It is the one who knows that speaks of it. Likewise, when the work of ten recitations is accomplished, it is one who has spiritual understanding who speaks of it. As long as the practitioner's mindfulness accumulates continuously without straying to other matters, that is sufficient. Why would there be any need to know the exact number of recitations? If you must know, there is a method, but it can only be taught orally, not written down.

Commentary on the Verses of Aspiration for Rebirth in the Pure Land: The Discourse on the Sutra of Immeasurable Life, Upper