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 the Sutra of Immeasurable Life: Verses of Aspiration for Rebirth, Composed by Bodhisattva Vasub

Commentary by the Monk Tanluan

The Treatise says:

What follows is the section on interpretation. This section contains ten layers of meaning: 1. The general meaning of the aspiration verses; 2. Generating contemplation and giving rise to faith; 3. The essential nature of the practice of contemplation; 4. Purifying the mind and entering the aspiration; 5. Skillfully guiding and transforming others; 6. Removing obstacles to enlightenment; 7. Following the path to enlightenment; 8. The correspondence of names and meanings; 9. Fulfilling the practices of aspiration; 10. Completing beneficial actions.

“Treatise” refers to discussion—that is, explaining the meaning of the verses. “It is said” refers to words—pointing to the following lines, which discuss and explain the words of the verses. Therefore, it is called “the treatise says.”

**The Purpose of the Verse is This:**

What does this vow verse explain? It shows how to contemplate that peaceful land of bliss, see the Thus-Come One Amitabha, and aspire to be reborn in that country.

**Starting the Contemplation to Generate Faith:** This section has two parts. The first explains the five powers of mindfulness, and the second presents the five gates of mindfulness.

How should we contemplate? How should we generate faith? If virtuous men and virtuous women cultivate the practice of the Five Gates of Mindfulness and bring it to fulfillment, they will ultimately be born in the Land of Peace and Bliss and behold Amitabha Buddha.

The five gates of mindfulness are:

What are the five gates of mindfulness? First, the gate of prostrating in reverence; second, the gate of praise and veneration; third, the gate of making aspirations; fourth, the gate of careful observation; fifth, the gate of dedicating merits.

"Gate" means the function of entering and exiting. Just as a person who finds a gate can enter and leave freely, the first four thoughts are the gate for entering the peaceful Pure Land, while the last thought is the gate for going out to spread compassion and teach.

How to pay homage? Pay homage with the body to Amitabha Tathagata, the Worthy One, the Perfectly Enlightened One.

The virtues of the Buddhas and Tathāgatas are immeasurable. Because their virtues are infinite, their names are also infinite. If we were to list them all in detail, paper and ink could not contain them. Therefore, the scriptures sometimes name ten titles, or apply three epithets. These are intended to merely point to the ultimate truth—how could they fully capture it?

The three epithets referred to are: Tathāgata, the Worthy One, and the Perfectly Enlightened One.

**Tathāgata (Thus-come One)** He understands according to the true nature of reality, and he teaches according to it. He has come along the same peaceful path as all Buddhas, and having come thus, he will not return again to conditioned existence. Hence he is called the Tathāgata.

**Worthy One (Arhat, worthy of offerings)** He has completely eliminated all mental defilements, and possesses the supreme wisdom. He deserves offerings from all beings throughout heaven and earth. Therefore he is called the Worthy One.

**Perfectly Enlightened One (Samyak-sambuddha)** He thoroughly knows all phenomena as unchanging in their essential nature, neither increasing nor decreasing. How are they unchanging? They transcend all activity of mind and words— all phenomena are quiescent (nirvāṇic), unmoving as ultimate reality itself. Thus he is called the Perfectly Enlightened One.

The meaning of "Unobstructed Light" is explained as before, in the verse above.

Because they aspire to be reborn in that land.

Why say this? The bodhisattva’s path involves always paying homage to all buddhas of the ten directions during the three periods of day and three periods of night, without necessarily focusing on making aspirational vows. However, here one should constantly focus on making aspirational vows, and therefore pay homage to Amitabha Tathagata.

How is praise offered? By praising with the spoken word.

"Praise" means to extol, and "exalt" means to sing in admiration. Praise and exaltation cannot be expressed without speech, so it is called "the function of speech."

By reciting the name of that Tathagata—relying on the wisdom and light of that Tathagata, and the true meaning of that name—one cultivates in accord with reality.

When speaking the name of that Thus Come One, it means calling the name of the Unobstructed Light Thus Come One. "That Thus Come One's radiant wisdom characteristics" means the Buddha's light is the manifestation of wisdom. This light illuminates all worlds in the ten directions without any hindrance, and can remove the dark ignorance of all beings in the ten directions—unlike the light of the sun, moon, or jewels, which only dispel darkness in empty spaces.

"To accord with the meaning of that name through genuine cultivation" means the name of the Unobstructed Light Thus Come One can destroy all ignorance of beings and fulfill all their aspirations. However, some who recite and recollect the name still have ignorance and unfulfilled wishes. Why? Because they do not practice genuinely and do not accord with the meaning of the name.

What does it mean to not practice genuinely and not accord with the name's meaning? It means not understanding that the Thus Come One is the embodiment of true reality and the embodiment that manifests for beings. There are also three kinds of non-accordance: First, the faith is not pure—it is sometimes present, sometimes absent. Second, the faith is not single-minded—it lacks certainty. Third, the faith is not continuous—it is interrupted by other thoughts.

These three phrases reinforce each other. Because faith is not pure, there is no certainty. Because there is no certainty, mindfulness is not continuous. Conversely, because mindfulness is not continuous, certain faith cannot be attained, and because certain faith is not attained, the mind is not pure. When the opposite of these conditions is realized, it is called genuine cultivation in accordance with the name. Therefore, the author of the treatise declares: "I single-mindedly."

Question: It is taught that the “dharma” is like a finger pointing at the moon. If merely reciting the Buddha’s name could fulfill all wishes, then the finger pointing at the moon should be able to dispel darkness. Since a finger pointing at the moon cannot dispel darkness, how could reciting the Buddha’s name fulfill our wishes?

Answer: Phenomena are infinitely varied and cannot all be treated the same. There are names that *are* the dharma, and there are names that merely point to a separate dharma.

When a name *is* the dharma itself, examples include the names of Buddhas and Bodhisattvas, the Perfection of Wisdom (Prajñāpāramitā), as well as the phrases of dhāraṇīs and sacred spells. For instance, consider the incantation for swelling that goes: “The sun rises in the east, now pale, now red.” Even if you recite it at dusk or midnight—when the sun isn’t actually rising—the swelling still subsides. Another example is on the battlefield: an ancient text, the *Baopuzi* , records a practice of clenching one’s teeth and reciting the nine characters: “Line up, soldiers, fight, all arrayed in formation before you.” Those who chant these nine words are said to be unharmed by any weapon.

Similarly, for leg cramps: some people press roasted papaya against the cramp, and it heals. Yet there are also cases where simply calling out the name “papaya” is enough to relieve the pain—I have personally experienced this effect. These ordinary examples are common knowledge in the world, and this is only in the realm of everyday phenomena. How much more true must it be in the inconceivable realm?

There is also the analogy of the “healing drum rubbed with ointment,” which has already been explained and does not need repeating.

As for names that merely serve as pointers—like “the finger pointing at the moon”—these are examples of names that indicate a separate, independent reality.

What is "making a vow"? It means that the mind is constantly making vows—focusing single-mindedly on the aspiration to be reborn in the Land of Peace and Bliss. This is done in order to practice tranquility and stillness as they truly are.

śamatha is translated as "cessation" — cessation means stilling the mind in one place and refraining from evil. This translation does not violate the general meaning, yet is still incomplete in its meaning. Why say so? For example, stilling the mind at the tip of the nose is also called cessation; the impure contemplation ceases greed, loving-kindness contemplation ceases hatred, dependent origination contemplation ceases ignorance — such practices are also called cessation. Like a person about to walk but not walking is also called cessation. From this we know that the word "cessation" is vague and does not accurately capture the meaning of śamatha. Just as elm, catalpa, elm, and willow are all called trees, if we only say "tree," how could we distinguish elm from willow? Śamatha, translated as "cessation," here has three meanings: First, single-minded mindfulness of Amitābha Tathāgata, aspiring to be reborn in that land — this Tathāgata's name and that land's name can cease all evil. Second, that Land of Bliss transcends the three realms; if a person is reborn there, they naturally cease physical, verbal, and mental evil. Third, by the sustaining power of Amitābha Tathāgata's perfect enlightenment, beings naturally cease the mind seeking śrāvaka or pratyekabuddha paths. These three kinds of cessation arise from the Tathāgata's true merits, therefore it is said: "Because we wish to practice śamatha in accord with reality."

How should one observe? Through the wisdom of observation, with mindful awareness directed toward it, in order to truly cultivate insight meditation.

"Vipassana" is translated as "insight." However, it is not enough to just generally speak of "insight." Why? Because perceiving the body as impermanent, suffering, empty, and selfless, along with the nine contemplations, are all called "insight"—just as in the case of the wood mentioned above, it cannot specifically be identified as "chi" or "zhe." "Vipassana," when translated as "insight," also has two meanings. One is: while abiding here, one contemplates the three kinds of adornment and merits of that land. Since these merits are real, the practitioner accordingly attains real merits. Having real merits means being certain to be reborn in that land. The second is: upon being reborn in that Pure Land, one immediately sees Amitabha Buddha. Bodhisattvas who have not yet attained a pure mind will ultimately attain the equal Dharma-body, and together with pure-minded bodhisattvas and those on the higher stages, will ultimately attain perfect cessation and equality. Therefore, it is said: "Because one wishes to practice Vipassana in accordance with reality."

Contemplation has three aspects. What are these three? First, contemplating the adorned virtues of that Buddha-land. Second, contemplating the adorned virtues of Amitabha Buddha. Third, contemplating the adorned virtues of the bodhisattvas in that land.

Focusing the mind on a specific matter is called observation, and seeing the mind clearly and distinctly is called discernment.

What is dedication? It is to never abandon any suffering being, to always make vows with dedication as the foremost practice, thereby attaining a heart of great compassion.

Dedication of merit has two aspects: first, the aspect of going forth, and second, the aspect of returning.

The aspect of going forth means dedicating one's own merit to all living beings, with the vow that together we may be reborn in the peaceful Pure Land of Amitabha Buddha.

The aspect of returning means that after being reborn in that land, having attained the powers that come from the practice of calm-abiding and deep insight, one returns to the dense forest of birth-and-death to teach and transform all beings, guiding them together toward the path of Buddhahood.

Whether going forth or returning, the purpose is to rescue beings and help them cross the ocean of birth and death. Therefore, it is said that dedication of merit is foremost, because it enables the attainment of the great compassionate mind.

There are two aspects to observing the nature of reality: the material world and sentient beings. The material world itself has three levels: first, the fundamental nature of the world; second, the manifestation of benefiting oneself and others; third, entering the ultimate truth.

"The characteristics of a land: "

What is the way to contemplate the adorned virtues of that Buddha’s Pure Land? The adorned virtues of that Buddha’s Pure Land are accomplished through inconceivable power, akin to the nature of a wish-fulfilling jewel, reflecting and corresponding to each other in harmony.

The "inconceivable power" refers collectively to the fact that the seventeen kinds of majestic merit and virtue of that Buddha land cannot be grasped by thought or discussion. All sutras generally speak of five kinds of inconceivability: first, the number of beings is inconceivable; second, the power of karma is inconceivable; third, the power of dragons is inconceivable; fourth, the power of meditative absorption is inconceivable; fifth, the power of the Buddha's Dharma is inconceivable. Here, the inconceivability of the Buddha land involves two kinds of power: first, the power of karma—the result of the good roots and great vows of Dharmakara Bodhisattva and his karma of emergence from the world; second, the power of the upholding and abiding of the perfectly enlightened King of Dharma, Amitabha. This inconceivability is such that each of the seventeen characteristics below is inconceivable, as will be explained when we reach the text.

The phrase "like the nature of the wish-fulfilling mani jewel" uses the nature of that wish-fulfilling mani jewel as an analogy to indicate the inconceivable nature of the Land of Peace and Bliss. When the Buddhas enter nirvana, by their skillful means they leave behind fragments of their bodily relics to bring blessings to beings. When beings' blessings are exhausted, these relics transform into mani wish-fulfilling jewels. These jewels are mostly found in the great ocean, where great dragon kings wear them as ornaments. When a Wheel-Turning Sage King appears in the world, by compassion and skillful means he may obtain such a jewel and bring great benefit to Jambudvipa. If he needs clothing, food, lamps, music, or various things according to his wishes, the king purifies himself, places the jewel on the tip of a long pole, and makes a vow: "If I am truly a Wheel-Turning King, may this precious jewel rain down such things—whether over one mile, ten miles, or a hundred miles, according to my wish." At that moment, various objects rain down from the sky, all meeting the needs and fulfilling the wishes of all people in the world.

Because of the power of this jewel's nature, the Land of Peace and Bliss is the same, due to the various kinds of perfect accomplishment of its peaceful and blissful nature. The phrase "analogous similarity" means: that jewel's power, when sought for clothing and food, can rain down such items as requested, but it does not do so without being asked. This Buddha land is not like that; because its nature is perfectly fulfilled and accomplished, there is no lack or deficiency. Only a small aspect of that nature is taken as a simile, hence it is called "similar." Furthermore, that jewel can only grant beings wishes for clothing, food, and such, but cannot grant beings the wish for the unsurpassed path. Also, that jewel can only grant beings wishes for a single body, but cannot grant beings wishes for countless bodies. There are such countless differences, and therefore it is called "similar."

When we contemplate the sublime adornments of that Buddha's pure land, there are seventeen aspects to understand. What are these seventeen?

First: The adornment of purity. Second: The adornment of vastness. Third: The adornment of true nature. Fourth: The adornment of beautiful form. Fifth: The adornment of diverse wonders. Sixth: The adornment of exquisite radiance. Seventh: The adornment of delightful touch. Eighth: The adornment of three features. Ninth: The adornment of rain-like abundance. Tenth: The adornment of brilliant light. Eleventh: The adornment of wonderful sound. Twelfth: The adornment of the sovereign. Thirteenth: The adornment of the retinue. Fourteenth: The adornment of enjoyment. Fifteenth: The adornment of freedom from all hardship. Sixteenth: The adornment of the gate to great meaning. Seventeenth: The adornment of fulfilling all wishes.

First comes the teaching, then its explanation.

The accomplishment of majestic and pure virtue is described in the verse: "Behold the appearance of that world, surpassing the realms of the three realms."

How is this inconceivable? Ordinary beings, still burdened by afflictions, can still be reborn in that Pure Land. The karma that binds one to the Three Realms ultimately does not drag them back. This is attaining a share of nirvana without cutting off afflictions—how could this be something the mind can fathom?

The perfection of merit that brings majestic adornment is described in the verse: "Boundless as the sky—vast and without limit."

How could this not be considered inconceivable? In that land, among gods and humans, if they wish for palaces and towers, whether they be one yojana broad, a hundred yojanas, or a thousand yojanas—with a thousand halls or ten thousand rooms—these appear according to their minds, and each individual experiences them likewise. Moreover, sentient beings throughout the ten directions who aspire to be reborn there—whether they have been reborn, are being reborn now, or will be reborn in the future—in a single day, their numbers cannot be calculated, yet that land always remains like open space, with no sense of crowding or congestion. The beings there dwell within such a measure; their aspirations are vast and limitless, as boundless as space itself. The capacity of that land to accommodate the scope of sentient beings' minds and actions—how could this be comprehended by ordinary thinking?

The achievement of majestic virtues means that, as the verse says, “Born from the Great Compassion of the Right Path, the roots of good transcend the world.”

How is this inconceivable? Consider the garuda insect—its body is extremely tiny, yet when it catches a great wind, its form becomes as vast as a mountain, taking on a body that matches the wind's size. In the same way, beings born for peace and joy, once they enter the world of the true path, immediately accomplish transcendent wholesome roots and settle into the assembly bound for enlightenment. Like that wind, it is not a body yet becomes a body—how could this be fathomed by thought?

The achievement of majestic form and appearance is expressed in the gatha: "Pure light is fully perfected, like the wheel of a mirror, the sun, or the moon."

Why is this considered inconceivable? The principle that patience and humility lead to a dignified appearance is merely a reflection of our own mind. Once we are reborn in that pure land, there is no distinction between patience and humility; the physical forms of humans and celestial beings alike possess a supreme and wondrous equality—this is all due to the power of pure light. That light is not something born of mental activity, yet it accomplishes what the mind can do. How could this be comprehended by ordinary thinking?

The achievement of majestic and diverse adornments is described in the verse: "Endowed with the nature of all precious treasures, perfectly adorned with sublime beauty."

How is this inconceivable? These various objects—perhaps one kind of jewel, ten kinds, or hundreds and thousands of precious gems—all appear according to one's wishes and desires, fully provided without lack. If one wishes them to vanish, they instantly disappear. The mind attains such mastery, surpassing even supernatural powers—how could this be grasped by thought?

The fulfillment of the majestic and sublime form is described in the verse: "Radiant with pure light, brilliant and bright, illuminating the world."

How could this be considered inconceivable? When its light shines upon matter, it illuminates both the surface and the depths; when its light shines upon the mind, it completely extinguishes ignorance. Light functioning as the Buddha's activity—how could this be within the scope of conceptual thought?

The perfection of the land's ground as a source of exquisite touch is described in the verse: "Precious nature's virtue grass, soft and pliant, bending left and right. Those who touch it experience a sublime joy that surpasses even the touch of the finest Kācalindika cloth."

How is this inconceivable? Normally, treasured things are hard and unyielding, yet this is soft and gentle. Touching it brings joy and attachment, yet this enhances the path. This phenomenon resembles "Love-Making" — how can it be understood by thought? There is a Bodhisattva named Love-Making, whose appearance is so handsome that it stirs desire in people. The scripture says: "Those who are stirred by desire for them may be reborn in heavenly realms or awaken the aspiration for enlightenment."

The adornment of three types of meritorious qualities is accomplished through three aspects that should be understood. What are these three? First, water; second, land; third, space.

These three are mentioned together because they belong to the same category. Why is that? The first is the category of the six great elements: space, consciousness, earth, water, fire, and wind. The second is the category of the undifferentiated: earth, water, fire, wind, and space. But why only three categories? Because the element of consciousness belongs to the realm of sentient beings; the element of fire is absent in that category; and although wind exists, it cannot be seen and has no fixed abode. Therefore, from among the six great elements and the five categories, three are taken that can be adorned and spoken of together.

The fulfillment of the majestic water virtue is described in the verse: "Precious flowers of a thousand kinds, / Spreading over the pools and streams; / A gentle breeze stirs leaves and blooms, / Their intertwined radiance turns and gleams."

How is this inconceivable? The beings in that Pure Land do not have bodies sustained by food and water—why would they need water? Their bodies are inherently pure and accomplished, with no need for washing—so what use is water there? That land has no four seasons, its climate is always temperate and never sweltering—so why would water be necessary? Since it is not needed yet it exists, there must be a reason for it. The sutra says: "When those bodhisattvas and voice-hearers enter a jeweled ground, if they wish the water to cover their feet, it immediately covers their feet; if they wish it to reach their knees, it reaches their knees; if they wish it to reach their waist, it reaches their waist; if they wish it to reach their neck, it reaches their neck; if they wish it to bathe their entire body, it naturally bathes them; if they wish it to recede, it immediately recedes. The temperature is naturally adjusted to their liking—cool or warm as they desire. This water opens the spirit, delights the body, and washes away mental defilements. It is clear, pure, and pristine, seemingly without form; the jeweled sand beneath shines through, and no depth is too great for its light to penetrate. Gentle ripples flow and interweave, drifting calmly and slowly—neither too quick nor too slow. Boundless, natural, sublime sounds arise, each heard according to one's affinity. Some hear the sound of the Buddha, some the sound of the Dharma, some the sound of the Sangha. Some hear the sound of tranquility, of emptiness and selflessness, of great compassion, of the paramitas. Some hear the sound of the ten powers, the four fearlessnesses, and the unique qualities of a Buddha; the sound of all-encompassing wisdom, of effortless action, of non-arising and non-ceasing, of the patience that perceives no birth—even the sound of the nectar of immortality pouring down as an anointing of the crown, and countless other sublime Dharma sounds. Hearing these sounds, beings experience boundless joy, conforming to the meanings of purity, freedom from desire, tranquility, and ultimate truth; conforming to the Three Jewels, the powers, fearlessness, and the unique qualities of a Buddha; conforming to the paths practiced by all-knowing bodhisattvas and voice-hearers. In that land, there is not even the name of suffering from the three lower realms—only the sound of natural bliss. Therefore, that land is called 'Peace and Bliss.'" This water serves as a vehicle for the Buddha's teaching—how could it possibly be conceived by thought?

The majestic attainment of virtues is described in the verse: "The palaces and towers, freely observe the ten directions; variegated trees with distinct lights and colors, jeweled railings surround them all around."

How could this be beyond conceptual thought? Contemplate various phenomena: whether it is a single jewel, ten jewels, a hundred jewels, or countless jewels; they all manifest complete adornment according to the mind's wishes and intention. This adorned reality is like a clear mirror, reflecting all coarse and pure aspects of the ten directions' lands, all good and evil karmic conditions—everything appears clearly within it. The celestial beings and humans in those lands, upon witnessing these events, naturally achieve the state where they cannot bear to plunge into boiling water (i.e., they abandon evil).

It is also akin to how great Bodhisattvas wear crowns adorned with jewels that illuminate the nature of reality; within these jeweled crowns, they all see the Buddhas. Moreover, they thoroughly comprehend the nature of all phenomena.

Consider what the Buddha taught in the Lotus Sutra: when he emitted a ray of light from between his eyebrows, it illuminated the eastern direction, covering eighteen thousand lands, all of which turned golden. From the Avichi Hell up to the highest heaven, throughout all worlds, the six paths of beings, with their births, deaths, inclinations, good and evil karmic conditions, and the beauty or ugliness of their retributions, were all seen distinctly. Such is this likeness. This image serving as a means of awakening—how could it be grasped by ordinary thought?

The realization of the adornment of the vast, empty sky is described in the verse: "Countless jewels interweave, a web of netting fills the sky; various bells ring out, proclaiming the wondrous sound of the Dharma."

How could this be beyond thought? The sutra says: "Boundless jeweled nets spread across the Buddha-land, all woven from golden threads, pearls, and hundreds of thousands of precious gems—rare, wondrous, and exquisitely adorned. Around the four sides hang jeweled bells, whose light and color shimmer in brilliant splendor. A natural wind of virtue rises gently, stirring softly. This breeze is mild—neither cold nor hot—tender, warm, and soft, neither swift nor slow. It blows through the nets and jeweled trees, producing countless subtle sounds of the Dharma, and spreading all kinds of gentle, elegant fragrances of virtue. Those who hear these sounds find their worldly defilements and ingrained habits naturally cease; those touched by the wind feel bliss." These sounds serve as a means of awakening—how could this be grasped by ordinary thought?

The achievement of the virtue of majestic rain is described in the verse: "It rains flowers and garments of adornment, and countless fragrances spread everywhere."

How could this be considered inconceivable? The sutra says: "The wind scatters flowers, covering the entire Buddha-land. They fall in orderly layers according to their colors without mixing—soft, lustrous, fragrant, and exquisite. When stepped upon, they sink four inches, but as soon as the foot is lifted, they return to their original state. Once the flowers have served their purpose, the ground opens up and they disappear one after another, leaving it pure and spotless. At regular intervals, the wind scatters flowers in this way six times. Moreover, countless jeweled lotus flowers fill the entire world. Each jeweled flower has hundreds of billions of petals, radiating infinite varieties of light: blue with blue light, white with white light, as well as black, yellow, crimson, and purple lights, each with its own brilliance—dazzling and outshining the sun and moon. From each flower emerge thirty-six hundred billion rays of light. From each ray of light emerge thirty-six hundred billion Buddhas. Their bodies are the color of purple gold, with extraordinary marks and features. Each of these Buddhas, in turn, emits hundreds of thousands of lights and universally teaches the sublime Dharma in all directions. In this way, each Buddha establishes countless beings on the right path to Buddhahood." If flowers can perform such Buddha-work, how could it be possible to fathom this with ordinary thought?

The accomplishment of majestic radiance and meritorious qualities is described in the verse: "The Buddha's wisdom shines like a pure, bright sun, Dispelling the darkness of ignorance in the world."

How could this not be considered inconceivable? The light of that land arises from the recompense of the Tathagata's wisdom. Whoever touches it will inevitably have the darkness of ignorance dispelled. Though light itself is not wisdom, it serves the purpose of wisdom. How could this be grasped by ordinary thought?

The achievement of majestic and wondrous voice qualities is described in the verse: "The pure voice awakens profound understanding, subtle and far-reaching, heard throughout all directions."

How is this not inconceivable? The sutra says: "If a person merely hears of that land's purity and bliss, earnestly aspires to be reborn there with focused thought, they will attain rebirth and enter the stage of assured enlightenment." This means the very name of that land itself serves as a means of awakening—how could this be grasped by ordinary thinking?

The adornment of the master's virtues is accomplished, as expressed in the verse: "The rightly awakened Amitabha, the Dharma King, abides well in sustaining all."

How could this be something the mind can fathom? The perfectly enlightened Amitabha is inconceivable, and the Land of Peace and Bliss is sustained by the skillful power of the perfectly enlightened Amitabha. How could this be grasped by thought?

"Sustain" means unchanging and indestructible. "Hold" means not scattering or being lost. It is like coating a seed with an imperishable medicine: in water it does not rot, in fire it does not burn, and it will only sprout when conditions are right. Why is that? Because of the power of the imperishable medicine.

Likewise, if a person is once born into the Land of Peace and Bliss, and later wishes to be reborn in the three realms to teach and guide sentient beings, they will give up their life in the Pure Land and be born according to their vow. Even though they are born among the diverse beings of the three realms, amidst the dangers of water and fire, the seed of supreme enlightenment will never decay. Why is that? Because it has been held and sustained by the skillful power of the perfectly enlightened Amitabha.

The perfection of the retinue's magnificent qualities is explained in the verse: "From the pure lotus blossoms of the Tathagata, the assembly of enlightened beings is born through the flowering of awakening."

How is this inconceivable? In any ordinary, defiled world, all beings—whether born from the womb, from an egg, from moisture, or through transformation—experience countless kinds of suffering and happiness due to their diverse karmic conditions. In the Land of Bliss, everyone is born from the pure lotus of Amitabha Tathagata's perfect enlightenment, cultivating the same practice of reciting the Buddha's name without any other path. This is just like the saying that all people within the four seas are brothers. Such countless spiritual companions—how could this be grasped by ordinary thought?

The achievement of majestic merits through enjoyment is expressed in the verse: "Delighting in the taste of the Dharma, with meditation and absorption as nourishment."

Why is this inconceivable? If one does not eat yet sustains life, there must be a source for this sustenance. Is this not the fulfillment of the Tathagata's fundamental vow! Riding on the Buddha's vow as my very life—how could this be grasped by thought?

The sublime and unobstructed fulfillment of virtues is spoken of in the verse: "Forever free from the troubles of body and mind, experiencing joy without interruption."

How can this be considered inconceivable? The scriptures say, "The body is a vessel of suffering, the mind is the source of affliction." Yet they possess a body and mind while experiencing uninterrupted happiness—how could this be fathomable?

The majestic gate of great meaning, complete with its meritorious qualities, is expressed in the verse: "The realm of Mahayana good roots is equal, with no names of reproach. Women, those with impaired faculties, and followers of the Two Vehicles are not born there."

The rewards of the Pure Land are free from two kinds of defects that cause criticism, which should be understood: first, flaws in substance; second, flaws in name.

Regarding flaws in substance, there are three types: first, followers of the Two Vehicles (Hinayana); second, women; third, those with incomplete faculties. Because the Pure Land lacks these three, it is said to be free from flaws in substance.

Regarding flaws in name, there are also three types. Not only does the Pure Land lack these three types of beings, but it also does not even hear the names "Two Vehicles," "women," or "those with incomplete faculties." Thus, it is said to be free from flaws in name.

The phrase "equal" means that all beings share a single, uniform nature.

How can this be considered inconceivable? When the gods share a single vessel of rice, its color varies according to their individual merits. When the Buddha pressed his toe to the ground, the meaning of gold and gravel became clear. As for those who aspire to be reborn in the Pure Land, originally there were three grades with three levels within each, yet now there is no distinction—not even one or two differences. It is like the waters of the Zi and Sheng Rivers(pronounced shéng-líng) becoming one single taste—how could this be fathomed by ordinary thought?

The attainment of merits that fulfill all wishes in majestic splendor is like the verse says: "Whatever beings wish for, all can be granted."

How is this inconceivable? The people and celestial beings of that land, if they wish to go to countless Buddha-lands in other directions to make offerings to the Buddhas and Bodhisattvas, along with whatever offerings they need, all their wishes are fulfilled. Moreover, if they wish to end their life in that land and be reborn in another realm, they have complete freedom over the length of their life, and everything is achieved as they wish. Though they have not yet attained the stage of complete freedom, they already enjoy the functions of freedom—how could this be fathomed?

Here is the translation:

**Manifesting the way of benefiting both oneself and others.**

Let me briefly explain the seventeen sublime qualities and virtues of Amitabha Buddha’s Pure Land. These are revealed to show that the Tathagata (the Thus-Come One) has perfected two kinds of great merit and virtue: the power to benefit himself and the power to benefit others.

To speak briefly: This reveals that the blessings of the Pure Land are immeasurable, far beyond just seventeen kinds. Think of Mount Sumeru fitting into a mustard seed, or a single pore containing the great ocean—is this due to the supernatural power of the mountain or the sea? Or is it the power of the hair and the seed? No—it is simply the power of the miraculous itself. Therefore, although these seventeen kinds are said to benefit others, their meaning for self-benefit is clearly evident.

Those who enter the ultimate truth:

The sublime features of Amitabha's Pure Land and the wondrous realm of ultimate truth are to be known through the sequential teaching of sixteen profound statements and one essential phrase.

The Ultimate Truth refers to the Buddha’s teaching on causes and conditions. This truth pertains to the nature of objects; therefore, the sixteen phrases beginning with “adornment” are called the characteristics of the wondrous realm. Once we reach the single phrase concerning one quality, the meaning will be further explained. As for the order of these phrases, it begins with observing the purity of the environment. This sequence details the seventeen practices—both general and specific—used in contemplation.

What is the starting point of this practice? The opening chapter states: “I take refuge in the Unobstructed Light Tathāgata and vow to be reborn in the Land of Peace and Bliss.” Here arises a doubt: one might say that birth is the root of existence and the source of all afflictions. If we abandon birth yet still aspire to be reborn, how can birth ever be exhausted? To resolve this doubt, we observe the Adornment of the Pure Land’s virtues and achievements, recognizing that this Pure Land arises from Amitābha Tathāgata’s pure, fundamental vow—a birth that goes beyond birth, not like the illusory birth of the three realms. Why is that? The nature of reality is pure and ultimately unborn. To speak of “birth” is merely a convention for those who attain it. If birth itself is ultimately unborn, what is there to exhaust? Those who try to exhaust birth err on two fronts: above, they lose the unconditioned body of ability; below, they drown (“to drown,” pronounced “wang,” 亡善反) in the chronic illness (“waste” or “sickness,” pronounced “gu,” 工路反) of the three emptinesses that are not truly empty. Their faculties are ruined, forever lost, their downfall resounding across the universe—without return or remedy, bringing shame upon themselves. To fully comprehend the principle of birth is what we call the Pure Land. The dwelling of the Pure Land corresponds to these seventeen phrases.

Among the seventeen phrases, there are two categories: general and specific. The first phrase is the general aspect: “This Pure Land surpasses the realm of the three worlds.” How does it surpass those three worlds? The following sixteen phrases describe the characteristics of its adornments and virtues. First: “Its measure is like boundless space, vast without limit.” Once we know its measure, we ask what this measure is based on. Therefore, we observe its nature. Nature means the fundamental source. That Pure Land arises from the white path of great compassion and the transcendent good roots. Having mentioned transcendent good roots, what appearance do these roots give rise to? Then, we observe its adornments and forms. Knowing these forms, we ask what substance they have. So, we observe the various phenomena. Having understood these phenomena, we should know their wondrous colors. Thus, we observe the wonderful hues. Knowing these colors, we ask what sensations they evoke. So, we observe the sense of touch. Having understood bodily touch, we should also understand visual perception. Therefore, we observe the adornments of water, earth, and space. Knowing visual perception, we should understand olfactory perception. So, we observe the fragrance of garments and flowers. Having understood sight, smell, and other sense experiences, we must understand freedom from defilement. Then, we observe the illumination of Buddha wisdom. Knowing the power of wisdom and light, we should understand the reach of Buddha’s teachings. Thus, we observe the far-reaching sound of the holy voice. Having understood this sound and its repute, we should know who is the sovereign authority. Therefore, we observe the ruler. Knowing there is a ruler, who are the ruler’s attendants? Thus, we observe the retinue. Knowing the retinue, we should understand how they enjoy their blessings. So, we observe the blessed enjoyments. Knowing those enjoyments, we should ask whether they are accompanied by difficulties. Thus, we observe the absence of difficulties. Knowing there are no difficulties, we ask why there are none. So, we observe the gate of great meaning. Understanding that gate, we ask whether the great meaning is fully realized. Thus, we observe the fulfillment of sought aims.

Furthermore, these seventeen phrases do not merely resolve doubt. By contemplating these seventeen adornments and their virtues, one can develop genuine and pure faith, which ensures certainty of rebirth in that Land of Peace and Bliss.

A question is asked: As mentioned above, understanding that birth is essentially non-birth—this must refer to those born in the highest grade. But if a person of the lowest grade, with just ten recitations, is reborn [in the Pure Land], does that not imply a real, literal birth? If we take that as real birth, we fall into two attachments: first, the fear of not attaining rebirth, and second, the fear of generating further delusions about birth.

Answer: This is like a pure mani jewel placed in murky water—the water becomes clear. Likewise, though a person may be defiled by countless sins of birth-and-death, if they hear the name of Amitabha Tathagata, the utterly pure and non-born mani jewel, and cast it into their turbid mind, with each recitation their sins dissolve and their mind becomes pure, and they are instantly reborn.

Furthermore, if that mani jewel is wrapped in a cloth of deep crimson and placed in water, the water itself turns crimson like the cloth. In the same way, the pure Buddha-land has the supreme mani jewel of Amitabha Tathagata, wrapped in the cloth of countless virtues and accomplishments. When cast into the mind-water of the one seeking rebirth, how could it fail to transform their view of "birth" into the wisdom of non-birth?

Consider another analogy: fire kindled on ice. If the fire is fierce, the ice melts; once the ice melts, the fire naturally goes out. Likewise, though the low-grade person does not understand that all phenomena are inherently unborn, relying solely on the power of reciting the Buddha's name and their wish to be reborn in that land, they go to that realm of no-birth. There, the fire of clinging to "birth" naturally extinguishes.

Regarding the essence of sentient beings, this section contains two aspects: first, contemplating the Buddha; second, contemplating the bodhisattva.

Those who contemplate the Buddha:

How to contemplate the glorious virtues and merits of the Buddha? The contemplation of the Buddha's glorious virtues and merits has eight aspects to be understood.

The meaning of this contemplation has already been made clear in the previous verse.

What are these eight aspects?

First, the magnificent quality of the sacred seat. Second, the magnificent quality of the Buddha's physical presence. Third, the magnificent quality of the Buddha's speech. Fourth, the magnificent quality of the Buddha's mind. Fifth, the magnificent quality of the assembly of followers. Sixth, the magnificent quality of the foremost disciple. Seventh, the magnificent quality of the central guide. Eighth, the magnificent quality of the enduring and never-failing teaching.

What is the magnificent quality of the sacred seat? As the verse says: "Boundless, precious, and vast, a pure lotus throne of rare beauty."

If you wish to engage in contemplation of the seat, you should rely on the *Sutra of Contemplation on the Buddha of Infinite Life*.

What constitutes the merit and achievement of adorned bodily karma? The verse says: "The marks of excellence radiate light for a fathom, his appearance surpasses all beings."

If you wish to visualize the Buddha's form, you should rely on the Sutra of Contemplation on the Buddha of Infinite Life.

What causes the adornment of the merit and virtue of speech? The verse says, "The Tathagata's subtle voice, a divine sound heard throughout the ten directions."

What is meant by "adornment of the mind's karmic virtue"? The verse says: "Like earth, water, fire, wind, and space—without discrimination." "Without discrimination" means having no discriminative mind.

Ordinary beings create karma through the three actions of body, speech, and mind, cycling endlessly through the three realms without cease. Therefore, all Buddhas and bodhisattvas perfect their own body, speech, and mind to cure the false and deceitful actions of sentient beings.

How do they cure sentient beings? Because of attachment to the self, beings are reborn in the three lower realms, as outcasts, with ugly forms, in the eight difficult states, and in endless cycles of rebirth. When such beings see the radiant, majestic form of Amitabha Tathagata, all their bondage caused by physical actions is released. They enter the family of the Tathagata and ultimately attain equal physical karma.

Because of arrogance and pride, beings slander the true dharma, disparage sages, and disrespect elders and teachers. Such people deserve the suffering of having their tongues pulled out, the suffering of muteness, the suffering of being unable to teach, and the suffering of being unknown. When these beings, afflicted by such sufferings, hear the supremely virtuous name of Amitabha Tathagata and the sound of his teaching, all their bondage caused by speech is released. They enter the family of the Tathagata and ultimately attain equal speech karma.

Because of wrong views, beings create mental discriminations—between existence and non-existence, right and wrong, good and bad, beauty and ugliness, self and other—and all such distinctions. Through this discrimination, they sink deeper into the three realms of existence, experiencing countless sufferings of discrimination and grasping, lying in the long night of ignorance with no hope of escape. When such beings encounter the equal light of Amitabha Tathagata or hear of his equal mind-karma, all their bondage caused by mental actions is released. They enter the family of the Tathagata and ultimately attain equal mind-karma.

Question: The mind is characterized by awareness and cognition. How can it be equated with earth, water, fire, and wind, which are without discrimination?

Answer: Although the mind has the quality of knowing, when it enters the ultimate reality, it becomes non-knowing. For example, though a snake's nature is to be twisting, once it enters a bamboo tube, it becomes straight. Similarly, when a person is pricked by a needle or stung by a wasp, there is feeling and awareness; but when bitten by a leech or cut by a sharp knife, there is no feeling or awareness. In this way, being with or without awareness depends on conditions. And if something depends on conditions, it is neither awareness nor non-awareness.

Question: If the mind enters ultimate reality and becomes free of all knowing, how can it possess the all-encompassing wisdom that knows everything? Answer: An ordinary mind, because it knows, also has limits to what it knows. But a sage's mind, being free of grasping knowledge, knows without boundaries. This is to know without knowing—true knowing is itself beyond all limited knowing.

Question: You say that because there is no knowing, there is nothing that is not known. If nothing is not known, does that not mean one knows all kinds of things? Since one knows all kinds of things, how can it be said that there is no discrimination?

Answer: The various forms of all things are like illusions and magical creations. In an illusion of an elephant or a horse, there is indeed a difference in long trunk, nose, hands, and feet. But when a wise person observes them, would they insist on a fixed distinction between the elephant and the horse?

What constitutes the majestic adornment of the assembly’s merit? As the verse says: “The assembly of humans and devas, unwavering, arises from the pure ocean of wisdom.”

What constitutes the majestic adornment of the foremost leader’s merit? As the verse says: “Like the king of mountains, Mount Sumeru, unsurpassed in excellence.”

What constitutes the majestic adornment of the primary guide’s merit? As the verse says: “The host of human and divine beings reverently circumambulates and gazes upon him.”

What constitutes the majestic adornment of the non-vainly abiding merit? As the verse says: “Beholding the Buddha’s primal vow power, those who encounter it never pass in vain. It can swiftly fulfill the great treasure ocean of merit.”

The achievement of non-futile, sustaining blessings is fundamentally the power of the Fundamental Vows of Amitabha Tathagata. Now I will briefly illustrate the nature of futile actions that cannot sustain blessings, in order to highlight the meaning of non-futile, sustaining blessings. There are people who(cease, stop; the character is pronounced zhen-lie-fan) stop providing meals to nourish their scholars, or who pile up treasures on a boat, or accumulate gold filling their storehouses yet still cannot escape death by starvation. Such matters are everywhere to be seen. What is gained cannot be retained, what is possessed cannot be kept—this all arises from vain and illusory actions, which cannot sustain blessings. What is meant by "non-futile, sustaining blessings" is based on the forty-eight vows of Dharma Store Bodhisattva in the past, and the sovereign power of Amitabha Tathagata today. The vows become power, and power fulfills the vows. The vows are not made in vain, and the power is not exerted in vain. Power and vows correspond perfectly, never failing. Therefore, it is called "achievement."

Once they behold that Buddha, bodhisattvas who have not yet attained a pure mind will ultimately realize an equal Dharma body. Because of this, they will finally achieve, together with pure-minded bodhisattvas and those on higher stages, the equal state of tranquil stillness.

The Dharma-body of Equality refers to the bodhisattvas at the eighth stage and above, who are born from the nature of the Dharma-body itself. "Serene Equality" is the principle of serene equality realized by these Dharma-body bodissattvas. Because they attain this principle of serene equality, their body is called the Dharma-body of Equality. And because it is attained by the bodhisattva of the Equality Dharma-body, the principle itself is called the Serene Equality Dharma. These bodhisattvas attain the samadhi that arises from their karmic rewards. Through the power of this samadhi, they can, in a single place, a single thought-moment, and a single instant, manifest throughout the ten directions of the universe. They offer various kinds of offerings to all buddhas and the vast assemblies of followers. In countless worlds where there is no buddha, no dharma, and no sangha, they manifest in various forms, teach in various ways, and liberate all beings, constantly carrying out the work of a buddha. Yet, they have no thoughts of coming or going, of offerings, or of liberating others. Therefore, this body is called the Dharma-body of Equality, and this Dharma is called the Serene Equality Dharma.

The bodhisattvas who have not yet attained a pure mind are those from the first stage down to the seventh stage. These bodhisattvas can also manifest themselves—by hundreds, thousands, tens of thousands, or hundreds of millions—in buddhaless lands to perform buddha-work. However, they must intentionally focus their minds and enter samadhi to do so; it does not happen without such effort. Because they rely on willful effort, they are said to have not yet attained a pure mind. When these bodhisattvas aspire to be reborn in the Pure Land of Peace and Bliss, they will see Amitabha Buddha. And the moment they see Amitabha Buddha, they will ultimately become equal to the bodhisattvas of the higher stages, equal in body and equal in Dharma. This was precisely the reason why bodhisattvas like Nagarjuna and Vasubandhu aspired to be reborn there.

Question: According to the *Ten Stages Sutra*, a bodhisattva progresses through countless stages of practice, accumulating infinite merits over many eons, before finally attaining enlightenment. How is it then that upon seeing Amitabha Buddha, one becomes entirely equal in body and realization to the bodhisattvas of the highest stages?

Answer: When we say "entirely equal," we do not mean instantly identical. We mean that the potential for equality will never be lost. That is why we speak of "equality."

Question: If it is not immediately equal, what further need is there to speak of it? Once a bodhisattva attains the first stage, through gradual progress they will naturally become equal to the Buddha. Why must we speak of being equal with bodhisattvas of higher stages?

Answer: When a bodhisattva reaches the seventh stage, they attain great tranquil cessation. Above, they see no buddhas to seek; below, they see no beings to save. They wish to abandon the Buddha path and realize ultimate reality. At that moment, if they do not receive the divine empowerment and encouragement from the buddhas of the ten directions, they will enter nirvāṇa and be no different from the śrāvakas and pratyekabuddhas. But if a bodhisattva is reborn in the Land of Bliss and sees Amitābha Buddha, this difficulty does not arise. Therefore, it is necessary to speak of ultimate equality.

Furthermore, in the *Sūtra of Immeasurable Life*, the original vow of the Tathāgata Amitābha states: “If I attain Buddhahood, and the bodhisattvas from other buddha-lands who come to be reborn in my land do not ultimately and inevitably reach the stage of being one lifetime away from Buddhahood—except for those who, due to their own original vows, freely teach and transform beings, take on the great vows for the sake of sentient beings, accumulate roots of merit, liberate all beings, travel through buddha-lands cultivating the bodhisattva path, make offerings to the tathāgatas of the ten directions, guide countless beings like the sands of the Ganges, establish them in the unsurpassed true path, surpass the ordinary stages of practice, and manifest the cultivation of Samantabhadra’s virtues—then may I not attain perfect enlightenment.”

Based on this sūtra, bodhisattvas in that land may not necessarily progress from one stage to another. The teaching of the ten stages and their sequential levels is merely the way Śākyamuni Tathāgata adapted his teaching in Jambudvīpa. Why must it be so in other pure lands? Among the five kinds of inconceivability, the Dharma of the Buddha is the most inconceivable. To claim that a bodhisattva must necessarily advance from one stage to another without any possibility of transcendence—I dare not say this is certain.

For example, there is a tree called the “Strong and Firm.” This tree grows from the earth. After a hundred years, it grows one hundred zhang tall in a single day. It does this every day. Can the height it reaches in a century be compared to that of a pine tree? When people see that a pine grows only an inch per day, and then hear about the “Strong and Firm” tree, how could they not doubt it? Likewise, some hear that Śākyamuni Tathāgata enabled a listener to realize arhatship in a single session and attain the state of no-birth in a single morning. They dismiss this as mere persuasive talk, not the true teaching. When they hear this discussion, they will likewise refuse to believe it. Words that transcend the ordinary do not enter ordinary ears. To find them unbelievable is only natural.

In brief, these eight verses reveal the sequential stages through which the Tathagata perfectly realizes the virtues of benefiting oneself and others, which should be understood clearly.

What is the order here? The first seventeen lines describe the perfections of the Buddha-land's virtues. Having understood the nature of the land, one should next understand the lord of the land. Therefore, the next contemplation is on the Buddha's virtuous qualities. How is that Buddha adorned? Where does He sit? Thus, first comes the contemplation of the seat. Knowing the seat, one should then know who sits upon it. So next, the Buddha's physical deeds are contemplated. Having understood His physical activity, one should know what reputation He has. Hence, the next contemplation is on the Buddha's verbal deeds. Knowing His reputation, one should understand why He received that name. Thus, the next contemplation is on the Buddha's mental deeds. Having understood the completeness of His three kinds of actions, He should be recognized as the great teacher for gods and humans. Then, who are those worthy of being taught? So next, the virtues of the assembly are contemplated. Knowing that the assembly possesses boundless virtues, one should identify who is the foremost among them. Therefore, the next contemplation is on the chief disciple. The chief disciple is the Buddha [in a different sense]. Yet, having recognized the chief disciple, to avoid equating them in rank, the next contemplation is on the actual master. Knowing who the master is, what supreme qualities does this master possess? Thus, the next contemplation is on the unbreakable and sustained power of His teachings. These eight lines thus form a complete sequence.

One who contemplates the Bodhisattva:

How should one contemplate the solemn virtues and meritorious deeds of the Bodhisattvas? The contemplation of the Bodhisattvas’ solemn virtues and merits should be understood through their four types of proper practice.

True Suchness is the true essence of all phenomena. To act in accordance with this essence is action without self-clinging. This action beyond clinging is called genuine practice. The essence is one single Suchness, yet its meaning can be divided into four aspects. Thus the four practices are unified under this one principle.

What are these four? First: without leaving one Buddha-land, a bodhisattva manifests in countless forms throughout the ten directions, practicing truthfully and always performing Buddha-work. As the verse says: "The Land of Bliss is pure, always turning the flawless Dharma-wheel; transformation-buddhas and bodhisattvas shine like the sun, abiding firm as Mount Sumeru." This is why they open the lotus flowers of sentient beings from the mud.

Bodhisattvas at the eighth stage and above are constantly abiding in samadhi. By the power of samadhi, their bodies remain unmoving in their original place, yet they can universally visit the ten directions to make offerings to all Buddhas and teach and transform sentient beings. 'The immaculate wheel' refers to the virtues of the Buddha-ground. The virtues of the Buddha-ground are free from the defilements of habitual tendencies. The Buddha constantly turns this Dharma wheel for all bodhisattvas, and great bodhisattvas can also use this Dharma wheel to guide and enlighten all beings without rest, hence it is said to constantly turn. The Dharma body is like the sun, while the response and transformation bodies radiate light throughout all worlds. However, saying only 'sun' is insufficient to convey the quality of non-movement, so it is also said to be like Mount Sumeru abiding steadily. As for the lotus in the mud, the sutra says: 'On high plateaus and dry land, the lotus does not grow; in low, damp mud, the lotus is born.' This is a metaphor for ordinary beings dwelling in the mud of afflictions. Guided by bodhisattvas, they can give rise to the flower of the Buddha's perfect enlightenment. Indeed, such is the way to perpetuate and prosper the Triple Jewel, causing it to endure without cease.

The manifested body of the Buddha, in every moment, without past or future, emits a single great light of wisdom from the mind. This light simultaneously reaches all worlds in the ten directions, teaching and transforming beings through various skillful means, guiding them in their practice, and relieving all suffering. As the verse says: "The pure, radiant light, in a single thought and at a single time, illuminates all assemblies of Buddhas, bringing benefit to all beings."

Above, it is said that one attains without moving—yet it might seem as if attainment occurs in sequence. Therefore, it is further explained that in a single moment and an instant, there is no before or after.

Third, they illuminate all worlds without exception, revealing every assembly of buddhas without exception. With vast and immeasurable offerings, they honor, revere, and praise the virtues of the buddhas and tathagatas. As the verse says:

"Showering celestial music, flowers, and garments, With exquisite incense and offerings, They praise the buddhas' virtues— Their minds free from all discrimination."

The "None Remaining" means that the light of wisdom penetrates every world and reaches every assembly of all Buddhas—there is not a single world or a single Buddha’s assembly that it does not reach. As master Sengzhao said: "The Dharmakaya has no fixed form, yet it manifests in countless shapes to respond accordingly. The ultimate melody has no words, yet its profound imprints spread everywhere. The mysterious means have no premeditation, yet every action aligns perfectly with events." This is the meaning of it.

4. He will uphold and adorn the vast ocean of merit that is the Triple Gem of Buddha, Dharma, and Sangha in all worlds of the ten directions where the Three Jewels do not exist, and will universally demonstrate and enable others to understand how to practice in accord with reality. As the verse says: "In worlds where the precious merit of Buddha's Dharma is absent, I vow to be born there and reveal the Dharma as the Buddha does."

Although the previous three verses spoke of an all-pervading presence, they were limited to lands where Buddhas dwell. Without this verse, it would follow that the Dharma-body is incomplete in its reach, and that the highest good is lacking in its perfection. Thus ends the section on contemplating the nature of forms and characteristics.

What follows is the fourth layer of interpretation, known as "the pure entry into the heart of the Vow."

One who has completely entered the Vow-Mind:

Furthermore, the guide explains the meritorious adornments of the Pure Land's qualities, the buddha's meritorious adornments, and the bodhisattva's meritorious adornments. These three accomplishments should be understood as the adornments born from the power of vows.

Know this: these three adornments and accomplishments come from the pure heart of the original forty-eight vows and other aspirations. Because the cause is pure, the result is pure; it does not arise without a cause or from some other cause.

In brief, this is what it means to enter the single dharma principle.

The seventeen verses on the adornment of the land, the eight verses on the adornment of the Tathāgata, and the four verses on the adornment of the Bodhisattvas constitute the "extensive" teachings. Condensing these into a single principle—the "one dharma gate"—represents the "essential" teaching. Why does the teaching manifest this interplay of the extensive and the essential?

All Buddhas and Bodhisattvas possess two types of Dharma bodies: the first is the Dharma-body of ultimate reality; the second is the Dharma-body of skillful means. From the Dharma-body of ultimate reality arises the Dharma-body of skillful means; from the Dharma-body of skillful means emerges the Dharma-body of ultimate reality. These two Dharma bodies are distinct yet inseparable; they are unified yet not identical. Thus, the extensive and the essential interpenetrate, and both are encompassed under the name "Dharma."

If a Bodhisattva does not understand this mutual entrance of the extensive and the essential, they cannot benefit themselves or others.

A single Dharma verse is called a pure verse, and a pure verse points to genuine wisdom and the unconditioned Dharma body.

These three phrases interpenetrate one another. Based on what meaning is it called "Dharma"? Because it is pure. Based on what meaning is it called "pure"? Because of the unconditioned Dharma-body of true wisdom. "True wisdom" is the wisdom of ultimate reality. Ultimate reality has no characteristics, so true wisdom has no knowing. The "unconditioned Dharma-body" is the body of Dharma-nature. The Dharma-nature is quiescent and still, so the Dharma-body has no characteristics. Because it has no characteristics, it can lack no characteristics; therefore, the adorned marks and signs are precisely the Dharma-body. Because it has no knowing, it can lack no knowing; therefore, omniscience is precisely true wisdom. Calling wisdom "true" indicates that wisdom is neither produced nor not produced. Labeling the Dharma-body as "unconditioned" indicates that the Dharma-body is neither form nor not form. When "neither" is itself negated, can what is "not not" still be "yes"? What is called "yes" is beyond all negation, and by itself it is free from the need to be affirmed or negated. It neither is nor is not—beyond the reach of even a hundred denials. For this reason, it is called the "phrase of purity." "The phrase of purity" refers to true wisdom, the unconditioned Dharma-body.

This purity should be understood in two aspects.

When this process continues within one's practice, each dharma is purified, and this purity leads to the realization of the Dharmakaya (the Truth Body). Now, we must understand that this purity is distinguished into two types, so it should be known.

What are these two kinds? First, the purity of the material world. Second, the purity of the world of beings.

The purity of the material world refers to the seventeen kinds of adornment and virtuous qualities of the Buddha-land, as already explained. This is called the purity of the material world.

The purity of the world of beings refers to the eight kinds of adornment and virtuous qualities of the Buddha, and the four kinds of adornment and virtuous qualities of the bodhisattvas, as already explained. This is called the purity of the world of beings.

Thus, it should be known that a single phrase of truth encompasses the meaning of these two kinds of purity.

Sentient beings are the individual recipients of karmic results, while lands are the shared environment those results create. The individual and the shared are not the same, yet we must understand them. However, all phenomena arise from mind; there is no experience outside it. Sentient beings and their environment can be neither separate nor identical. If they were not identical, it would mean they are conceptually different; if they were not separate, they would share the same purity.

"Environment" refers to what is used and enjoyed. The Pure Land is the place where pure sentient beings experience and enjoy themselves, which is why it is called an environment.

For example, if pure food is placed in an impure container, the food becomes impure because the container is unclean. Likewise, if impure food is placed in a pure container, the container becomes impure because the food is unclean. Only when both are pure can they truly be called clean. Therefore, the single term "purity" necessarily implies both aspects.

Question: When we say "living beings are pure," this refers to Buddhas and Bodhisattvas. Do ordinary humans and celestial beings also fall into this category of "the pure"?

Answer: They can be called "pure" in name, but not truly pure in reality. For example, an enlightened monastic who has slain the "thieves" of afflictions is called a Bhikshu (monk). However, an ordinary person who has left home, whether they keep the precepts or break them, is also called a Bhikshu. Another example: a crown prince, from the moment of birth, possesses the thirty-two marks of a great being and is naturally entitled to the seven treasures. Although he has not yet begun to rule as a Wheel-Turning King, he is still called a Wheel-Turning King, because he is destined to become one.

In the same way, those ordinary humans and celestial beings who have entered the definitive assembly of the Great Vehicle—though they have not yet attained it—will ultimately realize a pure Dharma body. Because they are sure to attain it, they may be called "pure" in anticipation of that future reality.

Those who skillfully guide and transform others:

Thus the Bodhisattva's practice of śamatha (calm abiding) and vipaśyanā (insight meditation), whether in extensive or condensed form, accomplishes the development of a supple and pliable mind.

A flexible heart means practicing both detailed and simplified forms of stillness and insight in harmony, thereby realizing the non-dual mind. It is like water reflecting an image—clarity and stillness support each other to bring it forth.

Understand the vast and specific aspects of all phenomena as they truly are.

To truly know reality is to perceive all things exactly as they are. Whether expressed in twenty-nine detailed statements or summarized in a single essential phrase, all point to the same ultimate truth.

Thus is accomplished the skillful and expedient dedication of merit.

Such is the principle: whether in detail or in summary, all teachings point to ultimate reality. By understanding ultimate reality, one sees through the illusory nature of all beings in the three realms. Seeing the illusion of beings gives rise to genuine compassion. Understanding the true Body of Reality inspires genuine refuge. The skillful means for cultivating both compassion and refuge are explained in the following sections.

What is a bodhisattva's skillful means of cultivating virtuous qualities and directing the merit? A bodhisattva's skillful means of directing merit means that, among the five types of practice such as bowing and paying homage, they gather and dedicated all the virtuous roots and merit they have accumulated. They do not seek personal happiness; instead, they aim to relieve the sufferings of all living beings. They make a vow to gather and bring all sentient beings along with themselves to be reborn together in that peaceful and joyful Buddha's land. This is what is called a bodhisattva's perfection of skillful means in directing merit.

The *Sutra of Immeasurable Life* as taught in Rajagriha describes the three levels of rebirth. Although the practices involved vary in quality, all of them involve generating the supreme Bodhi-mind. This supreme Bodhi-mind is the mind that wishes to become a Buddha. The mind that wishes to become a Buddha is the mind that seeks to liberate all beings. The mind that seeks to liberate all beings is the mind that guides beings to be reborn in a Buddha’s pure land. Therefore, anyone who wishes to be reborn in that peaceful and blissful pure land must generate the supreme Bodhi-mind. If a person does not generate this mind, but only hears of the unbroken happiness in that land and wants to go there for pleasure, they will not be able to be reborn there. Hence it is said: Do not seek the bliss of personal security; instead, desire to relieve all beings of their suffering. The “bliss of personal security” refers to the uninterrupted happiness in that pure land, which is sustained by the power of Amitabha Tathagata’s original vows.

Generally, explaining the concept of “merit transfer” means offering all the good deeds one has accumulated to all beings, directing them together toward the path of Buddhahood. The “skillful means” is this: a bodhisattva vows to use the fire of their wisdom to burn away the overgrown weeds of all beings’ afflictions. If even one being fails to attain Buddhahood, they themselves will not become a Buddha. Yet, before all beings have become Buddhas, the bodhisattva has already realized Buddhahood. This is like a fire-lighter—a spark or ember—that wishes to burn all grass and wood until they are completely gone. Before the grass and wood are exhausted, the fire-lighter itself has already gone out. By placing others before oneself, one nevertheless becomes first. This is what is meant by “skillful means.”

Here, “means” refers to the vow to guide all beings to be reborn together in that peaceful Buddha land. That Buddha land itself is the ultimate, unsurpassed skillful means on the path to complete Buddhahood.

Those who obstruct the path to Enlightenment.

A bodhisattva who has truly mastered such dedications can then avoid three types of errors that oppose the path to enlightenment. What are these three? First, through wisdom, they do not seek personal pleasure, letting go of attachment to the self and clinging to their own body.

Knowing when to advance and when to retreat is called wisdom; knowing emptiness and selflessness is called insight. With wisdom, one does not seek personal pleasure; with insight, one transcends egocentric attachment and greed for the self.

Second, through the gate of loving-kindness and compassion, one relieves all beings from suffering, because one’s mind distances itself from any thought that would bring unease to beings.

removing suffering is called compassion, giving happiness is called loving-kindness. through loving-kindness, one removes the suffering of all beings; through compassion, one keeps far away from thoughts that would not bring peace to others.

Third, by relying on the door of skillful means, they have a heart of compassion for all beings, and thus distance themselves from the desire for offerings, veneration, and self-centered concerns.

Uprightness is called integrity; setting aside oneself is called flexibility. Through integrity, one develops a mind of compassion for all living beings. Through setting aside oneself, one moves away from seeking offerings and reverence for one's own body and mind.

This is called the three kinds of practices that go against the gateway to enlightenment and should be abandoned.

One who follows the path to enlightenment.

A bodhisattva, by keeping away from these three conflicting approaches to enlightenment, will gain three methods that are in harmony with enlightenment. What are these three? First, the mind free from defilement, because they seek happiness not for themselves.

Bodhi is a state of purity, free from all defilement. To seek pleasure for oneself is to turn away from Bodhi. Therefore, a mind that is pure and undefiled is the gateway to following the path of Bodhi.

The second is the peaceful, pure mind, which arises from the wish to relieve all beings from suffering.

Awakening is the peaceful refuge that brings purity to all beings. One who does not set their mind on liberating all beings from the suffering of birth and death is going against this awakening. Therefore, working to free all beings from suffering is the path that aligns with awakening.

Third, the mind of pure joy, because it leads all beings to attain great enlightenment, and because it gathers and brings beings to be born in that land.

The enlightened mind is the place of ultimate and everlasting joy. If we do not help all beings attain this ultimate and everlasting joy, we go against the enlightened mind. How is this ultimate and everlasting joy achieved? Through the Great Vehicle path. The Great Vehicle path is the peaceful and joyful Buddha land. Therefore, it is also said that by gathering and guiding beings to be reborn in that land, this goal is accomplished.

These are known as the three ways of accord with the path to enlightenment, which one should understand as being fully complete.

The Corresponding Pairs in Name and Meaning:

The teachings on wisdom, compassion, and skillful means—these three gateways—encompass all of Prajñā (wisdom). And know that Prajñā, in turn, encompasses skillful means.

Wisdom is the name for the realization of suchness, while skillful means is the term for the understanding of adaptability. Realizing suchness, the mind rests in quiescent cessation; understanding adaptability, one fully discerns the various capacities of beings. The knowledge that discerns capacities responds to all yet remains without knowing, and the wisdom of quiescent cessation also remains without knowing yet fully discerns. Therefore, wisdom and skillful means move in mutual dependence and rest in mutual dependence. Moving without losing stillness—this is the function of wisdom; resting without abandoning movement—this is the power of skillful means. Thus, wisdom, compassion, and skillful means are all encompassed by prajñā. That prajñā encompasses skillful means should be understood as follows: one should know that wisdom and skillful means are the parents of a bodhisattva. If one does not rely on wisdom and skillful means, the bodhisattva path cannot be accomplished. Why is this? Without wisdom, when serving beings, one falls into delusion; without skillful means, when contemplating the nature of phenomena, one clings to ultimate reality. Therefore, this should be understood.

The teaching speaks of three things to let go of for the sake of awakening: Letting go of attachment to your own body, Letting go of indifference to the suffering of others, Letting go of seeking praise or offerings for yourself. Know that these three—when released—remove the obstacles to the awakened heart.

All phenomena have their respective obstructive natures. For example, wind obstructs stillness, earth obstructs water, and moisture obstructs fire. The five dark deeds and the ten evil actions obstruct the realms of humans and heavenly beings, while the four inverted views obstruct the fruit of the hearer’s path. Within this, you should know that three kinds of non-abandonment obstruct the awakening mind. If you wish to be free from all hindrances, you must distance yourself from these three types of obstruction.

The Clear Undefiled Mind, the Serene and Pure Mind, and the Joyful Pure Mind—when these three minds are gathered together as one, they give rise to the wondrous joy of the Supreme True Mind. This should be understood.

There are three kinds of happiness. First, external happiness, which arises from the five senses. Second, inner happiness, which arises from the mind in the first, second, and third stages of deep meditation. Third, the happiness of truth, which arises from wisdom. This wisdom-born happiness comes from cherishing the qualities of Buddhahood. It is free from self-centered thinking, free from indifference to the well-being of others, and free from the wish to serve only oneself. When these three mental states are purified and deepened, they can be summarized as one excellent, supreme, and true happiness. "Excellent" means it is good, because this happiness arises from connection with the Buddha. "Supreme" means it surpasses any happiness found in the three realms of existence. "True" means it is not false or mistaken.

The one who wishes for things to be accomplished:

This is how a bodhisattva develops wisdom, skillful means, an unobstructed mind, and a supreme true mind. Know that these qualities give rise to a pure Buddha-land.

You should understand that it is by cultivating these four pure qualities that one can be reborn in that pure Buddha land—not through any external cause.

This is how a great bodhisattva follows the five kinds of practice, achieving whatever they do with ease and mastery. As explained, this comes from following the practices of body, speech, mind, wisdom, and skillful wisdom.

"The words 'perfect freedom' refer to the ability of these five meritorious powers to give rise to a pure Buddha land, with the capacity to come and go as one pleases. The physical act is bowing in reverence. The verbal act is offering praise. The mental act is making vows. The act of wisdom is contemplation. The act of skillful wisdom is dedication of merit. It is said that when these five types of actions are harmonized, they constitute the accomplishment of the practice that accords with rebirth in the Pure Land, achieving perfect freedom in one's actions."

One who has fully perfected beneficial conduct:

There are five gates, through which one gradually accomplishes five kinds of merit. What are these five gates? First, the Gate of Approach. Second, the Gate of the Great Assembly. Third, the Gate of the Dwelling. Fourth, the Gate of the Inner Chamber. Fifth, the Gate of the Garden and Pleasure Ground.

These five aspects appear in a specific sequence of entry and exit. Regarding the entering aspect: First, arriving at the Pure Land represents the **near stage** — it means entering the true assembly of the Mahayana and drawing near to unsurpassed, perfect enlightenment.

Once you have entered the Pure Land, you then join the assembly of the Tathāgata. Having joined the assembly, you proceed to the **dwelling of cultivation** — the home of dedicated practice. After entering that dwelling, you reach the **room of cultivation** — the inner chamber where practice is carried out.

When cultivation is perfected, you arrive at the **ground of teaching and transformation**. This ground of teaching is also the **ground of the Bodhisattva’s joyful activity** — their natural playground of enlightened service.

That is why the exit is called “the gate of the garden and pleasure ground” — the place where enlightened beings freely play and guide others.

These five gates represent a path of cultivation. The first four gates accomplish the merit of entering, and the fifth gate accomplishes the merit of emerging.

Now then, what is this gate of merit that leads in and out of practice? The explanation is as follows:

Those who enter the first gate, by venerating and bowing to Amitabha Buddha with the sincere wish to be born in his land, will be reborn in the Realm of Peace and Bliss. This is known as entering the first gate.

Taking refuge in the Buddha and wishing to be reborn in his Pure Land—this is the first sign of true merit.

To enter the second gate: By praising Amitabha Buddha, aligning with the meaning of the sacred name, and invoking the Tathagata’s name while cultivating practice in accordance with the Tathagata’s radiant wisdom, one gains entry into the assembly of the great congregation. This is called entering the second gate.

Praising in accordance with the meaning of the Tathagata's name—this is the second mark of virtue.

The third gate: by single-mindedly focusing on aspiring to be reborn there, and practicing śamatha, the meditative state of stillness and serenity, one enters the Lotus Treasury World. This is called entering the third gate.

For the sake of cultivating tranquil stillness, one wholeheartedly aspires to be reborn in that land. This is the third characteristic of meritorious virtue.

Entering the fourth gate: By single-minded contemplation and insight (Vipashyana) into the sublime adornments, one reaches that realm and enjoys various tastes of Dharma nourishment. This is called entering the fourth gate.

As for the savor of various flavors (Dharma delights), within insight meditation (Vipashyana), there is: the flavor of contemplating the purity of the Buddha-land, the flavor of the Great Vehicle's embrace of all beings, the flavor of ultimately abiding without hollow effort, and the flavor of following causal conditions to undertake practices while aspiring to attain the Buddha-land. There are thus immeasurable and magnificent flavors of the Buddha's path. Therefore it is called "various." This is the fourth characteristic of merit.

The fifth approach is to observe all suffering beings with great compassion, manifest an appropriate physical form, and re-enter the realm of birth and death — the forest of afflictions — playing freely through spiritual powers. One returns to the stage of teaching and transformation through the power of one's fundamental vows. This is called the fifth approach.

Manifesting response bodies: As taught in the Lotus Sutra through the Universal Gate chapter, this refers to appearing in various forms. “Playing” has two meanings: First, the sense of freedom. When a bodhisattva liberates beings, it is like a lion playing with a deer—effortless, like a game. Second, the sense of liberating without attachment. The bodhisattva sees that beings are ultimately empty, and although they liberate countless beings, in truth no being has been liberated. Thus, saving beings is like a playful display. “By the power of original vows” refers to how great bodhisattvas, abiding in the Dharma body and constantly in samadhi, manifest various forms, various spiritual powers, and various teachings—all arising from the power of their original vows. This is like the lute of the Asura king: even without a player, music naturally sounds. This is called the fifth quality of the stage of teaching and transformation.

A bodhisattva should know that by entering the four gates, their practice of benefiting themselves is brought to completion.

Accomplishment means fulfillment for one's own benefit. One should understand that only through benefiting oneself can one benefit others; it is not possible to benefit others without having first benefited oneself.

When the bodhisattva emerges from the fifth gate, they should understand that the practice of directing merits toward the benefit of others is now accomplished.

"Accomplishment" means that through the cause of dedication, one realizes the fruit of teaching and transforming others. In both cause and effect, there is not a single action that fails to benefit others. "Should be understood" means one should recognize that by benefiting others, one can also benefit oneself; it is not possible to benefit oneself without benefiting others.

A bodhisattva who cultivates these five methods of mindful practice, benefiting both themselves and others, will swiftly realize the highest, complete enlightenment.

The Dharma realized by the Buddha is called Anuttara-samyak-sambodhi. Because he attained this enlightenment, he is called the Buddha. The phrase "swiftly attain Anuttara-samyak-sambodhi" means to become a Buddha quickly.

"Anu" means not, "uttara" means supreme, "samyak" means perfect, "sam" means complete, and "bodhi" means awakening. Put together, it is translated as "unsurpassed, perfect, complete awakening."

"It is called "unsurpassed" because this path reaches the ultimate truth of all things; nothing surpasses it. Why is that? Because it is "perfect." Perfect refers to the wisdom of the sage. It is called perfect wisdom because it understands things as they truly are. Since the nature of reality is without form, the sage's wisdom is without conceptual knowing.

"Complete" has two meanings: First, the sage's mind completely knows all things. Second, the Dharma-body of the Buddha pervades the entire universe. Both body and mind are all-pervasive.

"Awakening" refers to the unobstructed path. The sutras say: "A person unobstructed in all directions walks a single path to transcend birth and death." That single path is the one unobstructed path. "Unobstructed" means understanding that birth and death are themselves nirvana. This is the character of non-duality: entering the gate of non-dual reality without obstruction.

Question: What is the reason for attaining Anuttara-samyak-sambodhi (supreme perfect enlightenment) so quickly?

Answer: The treatise says that “by cultivating the five types of practices, one achieves the benefit of self and others.” But if we trace this to its source, it is Amitayus Tathagata who serves as the precondition (adhipati-pratyaya). The terms “benefit of others” and “benefit from others” are two sides of the same coin. From the Buddha’s perspective, it is fitting to say “benefiting others”; from the sentient being’s perspective, it is fitting to say “being benefited by others.” Since we are now discussing the Buddha’s power, we use the expression “benefiting others.” One should understand this point.

All those born in that Pure Land, and all the practices undertaken by the bodhisattvas, humans, and devas there, arise through the power of Amitayus Tathagata’s original vows. Why is this? If it were not for the Buddha’s power, the forty-eight vows would be meaningless. Let us now take three vows to illustrate this point.

The first vow says: “If, when I attain Buddhahood, sentient beings in the ten directions who sincerely aspire to be reborn in my land, even with as few as ten thoughts [of mindfulness of me], are not reborn there—unless they have committed the five heinous offenses or slandered the true Dharma—may I not attain perfect enlightenment.” Through the power of this vow, even ten mindful recitations result in rebirth. Having thus been reborn, one immediately escapes the cycle of existence in the three realms. Because there is no more cycling, attainment is swift. This is the first proof.

The second vow says: “If, when I attain Buddhahood, the humans and devas in my land do not abide in the definite stage of assurance (samyaktva-niyata) and inevitably reach nirvana, may I not attain perfect enlightenment.” Through the power of this vow, beings abide in the definite stage of assurance, and for that reason they inevitably reach nirvana without the hindrances of backsliding. Thus, attainment is swift. This is the second proof.

The third vow says: “If, when I attain Buddhahood, bodhisattvas from other Buddha lands who are born in my land do not ultimately reach the stage of becoming a buddha in one lifetime—except for those who, through their own vows, freely manifest to teach beings, don the armor of great vows, accumulate merit, liberate all beings, travel to all Buddha lands, cultivate bodhisattva practices, make offerings to all buddhas, guide countless beings like the Ganges sands, and establish them in supreme true awakening—if they do not transcend the ordinary stages of practice and manifestly cultivate the virtues of Samantabhadra, may I not attain perfect enlightenment.” Through the power of this vow, such bodhisattvas transcend the ordinary stages and directly cultivate Samantabhadra’s virtues. Because they transcend, attainment is swift. This is the third proof.

Based on these, is it not the case that the power of the Other (tara-bala) serves as the precondition? Let us now give an example to show the difference between self-power and other-power.

It is like a person who, afraid of the three evil realms, upholds the precepts; by upholding the precepts, they cultivate meditative concentration; through that concentration, they develop supernormal powers; and through those powers, they can travel throughout the four continents. Such a path is called self-power.

Now consider a feeble person who cannot even mount a donkey. If they accompany a wheel-turning king, they can ride through the sky throughout the four continents without any obstruction. That is called other-power.

How foolish are later students! When you hear that there is an other-power to rely on, you should generate faith and not limit yourselves overestimated self-capacity.

The commentary on the verse of aspiration from the *Teaching of the Immeasurable Life Sutra and Its Versified Commentary* is now complete.

The text begins with "Thus have I heard," revealing faith as the entry point; it ends with "reverently practice," showing the teaching has been faithfully received. In commentaries, it opens with "Homage," clarifying the source of the teaching; it concludes with "meaning complete," indicating the principle has been fully explained. Though authors differ, this pattern has become established practice.

Commentary on the Verse of Vows for Rebirth in the Sutra of Immeasurable Life, Scroll 2

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Master Tan Luan, the Dharma Master, was from Yuncheng County, Fenshui, in the Bingzhou region. He lived during the late Wei and early Northern Qi dynasties. His spiritual wisdom was profound and far-reaching, and his reputation spread across the three kingdoms. He had a deep and thorough understanding of the scriptures, surpassing all others. The Emperor of Liang, Xiao, (Liang Wudi) constantly paid homage to him as a Bodhisattva from the north. He authored a commentary on the *Treatise on Rebirth* in the Pure Land, dividing it into two volumes. This account comes from the three-volume *Pure Land Treatise* by Master Shi Hui.

The 25th day of the seventh month, in the year of the Fire Dragon, the eighth year of the Kenchō era.

The foolish, bald-headed Shinran, age eighty-four, has completed his final revisions.

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In the summer of the fifth year of the Kanei era (1628 CE), I was requested by the Venerable Junnyo to prepare two volumes of annotations and punctuation for a new edition of the text (論註). I humbly accepted the task.

I then received the master edition personally punctuated by the founding sage (元祖聖人, likely Shinran or Honen) and carefully copied it. Using this, I created a new edition with the proper punctuation marks entered.

Thus, in the year of this writing, during late midsummer, I, the humble disciple Yujun, set down these words.

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On the 27th day of the 11th month of the 9th year of the Kyōhō era (1724), this text was respectfully copied from the copy held by Ekō of Sairen-ji Temple in the capital city.

The monk Huizhou.

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This text was transcribed by me, for my elder brother and fellow disciple, Kawaki no Kami, at the northern lodge of the Lotus Hall, the temple Seisen-ji. The original text was the annotated copy held by the venerable master Keiō of the Western Lotus Hall in Luoyang. I have since often collated it with this printed edition; the transmission and teachings are indeed authentic. Future generations who come to view this text must treat it with the utmost respect and reverence.

Now, in the winter of 1731, on the night of the tenth day of the twelfth month, I have finished my proofreading.

Shi Liji, thirty-two years old.

This copy was originally made by the Venerable Huixiao of Xilian in Luoyang during the Jianbao era. In the Kyōhō year of Kinoe-Tatsu (甲辰), when he was invited to preach at the Moriguchi Temple, he entrusted it to my older brother to copy down. I have daily compared it with the original, and now leave it to future generations. Those who see it should treat it with utmost reverence.

At this time, on the night of the 20th day of the 12th month in the 16th year of the Kyōhō era (corresponding to 1731 in the Western calendar), the text was further revised and proofread.