Someone once asked me: "There are three versions of the Pure Land prayer texts recorded in the scriptures. Their literary style is all worthy of respect, yet you, Master, praise the one composed by Master Yunqi excessively. Moreover, its meaning is not hard to understand, and Master Yunqi's brief commentary is already clear. Why do you need to write another commentary?" I replied: "Although the other texts are worthy of respect, their wording and meaning are not complete. Only this prayer has comprehensive meaning and complete phrasing. Let me explain. This prayer has six major sections: first, generating the Bodhi mind; second, repentance of the three obstacles; third, establishing the four great vows; fourth, seeking rebirth in the Pure Land; fifth, returning to the Saha world; sixth, the universal dedication of merits. These six chapters are fully complete from beginning to end. Why? In the practice of mindfulness of the Buddha, the Bodhi mind is most essential. Without generating this great aspiration, the Pure Land is hard to attain. Therefore, we begin with generating the Bodhi mind. Though the aspiration is established, afflictions and karma still entangle us. When the retribution comes, how can we escape? Therefore, we follow with repentance of the three obstacles. Once afflictions are purified and karmic burdens released, if our great vows are not firm, practice easily retreats. So we present the four great vows. With both mind and vows aroused, and both afflictions and karma eradicated, samadhi can be achieved, and the nine-grade lotus is easily reached. Thus, we focus on seeking rebirth in the Pure Land. But seeking only self-benefit is called the Small Vehicle; universally vowing to benefit others is the Mahayana practitioner. Therefore, we follow with returning to the Saha world. With self and other, cause and effect, principle and phenomena all complete, we conclude with the universal dedication of merits. Of these six methods, not one can be omitted. If we omit one, we attain only the small fruit of a human or heavenly being. Omit two, and we receive the evil retribution of the three lower realms. Omit three, and laziness easily arises. Omit four, and cycling through rebirth is unavoidable. Omit five, and we become a solitary practitioner of the Hearer path. Omit six, and cause and effect are not perfect. Other Pure Land texts have only the vow to seek rebirth but lack the article on returning to this world. Generating the Bodhi mind and establishing vows are not clearly explained, and repentance and dedication are not set forth. Therefore, their phrasing and meaning are incomplete. Although Master Yunqi explained this prayer, he only clarified its general meaning. The deeper principles are concealed and not revealed. Beginners with dull faculties still find it hard to understand. Therefore, I have not shunned lengthy words and have written this commentary again. This Dharma door belongs to the Perfect Teaching. If one does not understand perfect principles, how can they be a perfect person? If not a perfect person, how can they generate perfect vows or cultivate perfect practices? Thus, in this commentary, when speaking of the four great vows, we must return to non-acted reality; when speaking of dedication, it must possess the three aspects. No phenomenon is not identical to principle; all vows arise from one’s true nature. I also fear that practitioners in the final age have little understanding of teachings, so I have not dared to fully list all technical terms. I only take their meaning and adapt the wording. This is merely to guide beginners; I dare not instruct advanced scholars. If someone, through this brief text, gains a partial understanding, and then seeks the Mahayana sutras and the writings of patriarchs, they will realize that the Bodhisattva’s path of cultivation and the Buddha’s causes and effects of enlightenment are all contained here. Is there any other Dharma apart from this prayer? This is why I praise and comment on it.” The questioner nodded in agreement and withdrew. I then organized my words and wrote this preface.

Cloud Perch, by Great Master Lianchi

Commentary by the Novice Monk Shixian