Amitābha Sutra Commentary (阿彌陀經義記)

Records of Master Zhiyi of Tiantai

The supremely compassionate sages, responding to the capacities of beings, manifest in various forms to guide all realms of existence and universally aid beings across the ten directions. They adapt to the rising and falling of circumstances, purifying defilements according to conditions—this is the skillful means to lead beings toward enlightenment. Therefore, the Greatly Awakened Amitabha, through his past vows of immense power, manifests in the Land of Ultimate Bliss, appearing in the place of practice. Beings of the three grades who aspire to be reborn there all enter the assembly of certainty. The forms are magnificent, their lifespans beyond comprehension; jeweled trees and celestial flowers all expound the Dharma, while pure breezes and flowing waters proclaim wondrous sounds. Hearing these teachings on suffering and emptiness, they realize the patient acceptance of the unproduced.

The Sage Lord Shakyamuni, with his profound and vast original vows, never abandons compassion. In this defiled realm of five agonies burning fiercely and eight sufferings tormenting beings, he extensively clarifies admonitions and exhortations, universally benefiting all classes of beings. He reveals the wondrous method of rebirth through ten recitations. The fourfold assembly practices in accordance with the teachings, cultivating contemplation. The teachings are expounded in both extensive and concise forms, varying with time and place. On Vulture Peak, he proclaimed the three pure karmas; in Shravasti, he expounded the six directions of protective mindfulness.

"Amita" is the Sanskrit name from India; in the Central Plains, it is translated as "Immeasurable Life," the supreme title of the teaching master, establishing an auspicious name. "Sutra" means "constant," spoken by the sage—this refers to what Shakyamuni Buddha taught, speaking of matters of the Western Pure Land, hence it is called a sutra. This teaching, though concise in words, is rich in meaning, collectively describing the Land of Peaceful Nurturing in the West.

First, explaining the name: it is designated from the person, and by practicing according to the teaching, one is reborn in that land. Second, clarifying the essence: it is the true suchness of Dharma-nature, observed with a mind of truth, attaining the fruit of constant joy. Third, stating the purpose: it is the wondrous, joyful adornment of the Pure Land, with transformative manifestations welcoming and guiding beings. Fourth, explaining the function: it breaks through attachment and views, exhausting the fivefold dust and afflictions, both coarse and subtle. Fifth, classifying the teaching: it carries distinct characteristics, encompasses the general, and represents the mature, supreme teaching like ghee.

The text is divided into three sections: introduction, main body, and dissemination. There is no separate introduction; the general introduction contains six parts.

First, "Thus" is a definitive expression. The Great Sage, observing the capacities of beings, briefly expounded the profound and wondrous for those prone to anger, extensively revealed the secret teachings for those prone to greed, and taught a middle path for those with much ignorance. His words were never spoken in vain but were always in response to beings and suited to their conditions.

"I heard" means that the Tathagata's true Dharma is immeasurable and boundless. What I have heard is like a tiny drop; what I have not heard is like the waters of the great ocean.

"At one time" indicates that when there is a response, it is the moment of awakening—the occasion when, in the assembly, ordinary beings transform into sages.

"Buddha" properly identifies the teacher of transformation. He is worthy of offerings, omniscient, possessing the four kinds of eloquence, the six superknowledges, the three insights, and the eight liberations. With one voice, he expounds the Dharma, and each being understands according to their kind.

"In the country of Shravasti" refers to a place renowned for its many wise and virtuous people, as well as abundant treasures. Practitioners and merchants from various countries gathered there. It is also called "a place where nothing is lacking."

"The Garden of Jeta and Anathapindika" refers to the garden where Prince Jeta donated the trees to establish the gate and courtyard, and Anathapindika, who relieved the poor, covered the ground with gold to jointly establish the monastery.

"And with the great bhikshu sangha" – "great" has three meanings: revered by heavenly kings and great beings, thus called great; comprehensively knowing the internal and external teachings, thus called many; surpassing the ninety-five non-Buddhist schools, thus called superior. "Bhikshu" here means "one who dispels hunger." In terms of cause, it has three meanings: mendicant, one who frightens Mara, and one who destroys evil. In terms of fruition, it has three virtues: worthy of offerings, destroyer of defilements, and one beyond birth. "Sangha" refers to a harmonious community of four or more persons who perform monastic acts without obstruction in both principle and practice, upholding the true teaching.

"Twelve hundred and fifty persons in all" – the followers of the three Kasyapas totaled one thousand; Shariputra and Maudgalyayana had two hundred fifty. They constantly followed the Holy One as the assembly of witnesses. The elder Shariputra, foremost in wisdom, is also called "Son of the Heron." Mahamaudgalyayana is renowned for his spiritual powers; here he is called "Reader." Mahakasyapa is also called "Prajna," here translated as "Tortoise Clan," also known as "Light Wave." Mahakatyayana was skilled in pure discourse; here translated as "Fan Rope." Mahakausthila had unimpeded eloquence; here translated as "Large Knee." Revata is translated as "Constellation," also called "Maker of Sound." Culapanthaka is translated here as "Born by the Roadside." The Venerable Nanda is translated as "Joyful." Ananda is translated as "Greatly Joyful." Rahula is here called "Obstacle Holder." Gavampati is translated as "Cow's Hoofprint." Pindola Bharadvaja is translated as "One Who Closes Doors." Kalodayin is translated as "Great Coarse Black." Kapphina is translated as "Constellation." Vakkula is translated as "Good Appearance." Aniruddha is translated as "Unobstructed." Manjushri is translated as "Wondrous Virtue." Ajita is translated as "Unconquered." Gandhahastin is translated as "Fragrant Thought." Constant Vigor is a term in our language. "And so forth" concludes the assembly of bodhisattvas. Shakra Devanam Indra is translated as "Lord of the Devas." "And other heavenly beings" summarizes all who heard together. The listing of the assembly in the introduction is now complete.

The explanation is divided into two parts: first, clarifying the Buddha's realm and the resulting state of enlightenment; second, encouraging beings to seek rebirth there. The first part is further divided into two: first, a general statement, then an explanation. The general statement first identifies the land, then clarifies its sovereign.

This sutra addresses Shariputra directly. Other sutras often have various questioners, but this one is spoken spontaneously by the Buddha without being asked. Among the twelve divisions of the scriptures, it does not fully contain the two types of verses, and other divisions are also incomplete. It is not addressed to bodhisattvas because the Buddha's teaching adapts without fixed methods, aiming to make ordinary beings and those of the Lesser Vehicle weary of this world and aspire to that one.

In identifying the realm, it first clarifies its relative proximity and distance: "From here, passing westward beyond a hundred thousand million Buddha-lands, there is a land called Ultimate Bliss." Compared to the Flower Adornment world, it is still considered a lower grade, but relative to our Saha world, it is called Ultimate Bliss. That land has three names: Ultimate Bliss, contrasting with suffering; Peaceful Nourishment, referring to its function; and Immeasurable Life, named after its Buddha. Next, the enlightened one is named Amitabha. In reality, his life span is measurable, but because others cannot calculate it—and since it is said that Avalokiteshvara will succeed him, and those of lower stages cannot know—it is spoken of as immeasurable.

From "Why is that land..." onward, it explains the previously mentioned realm and result. There are three sections: a general summary, specific details, and a conclusion. The general summary is as stated in the text.

From "rows of jeweled trees sevenfold..." begins the specific explanation, which has four parts: 1. Describing the wondrous beauty of jeweled trees, ponds, and pavilions. 2. Describing celestial flowers and music enhancing the adornments. 3. Explaining how they proclaim the factors of enlightenment. 4. Describing trees producing musical sounds.

The trees are arranged in seven rows, all made of four jewels: gold, silver, lapis lazuli, and crystal. There are seven layers of nets and seven rows of trees. A gentle breeze stirs them, producing harmonious sounds. Hearing these sounds, one immediately enters the right stage.

The water of eight virtues fills the ponds, abundant and overflowing—light, clear, cool, soft, delightful, and fragrant. Drinking it brings comfort and causes no harm. The bottom is spread with golden sand, and the steps and pathways on all four sides are made of the four jewels. In the ponds, lotus flowers are as large as chariot wheels, radiant and dazzling, subtly fragrant and pure. Above are pavilions, also adorned with the four jewels.

Second, celestial music plays without being plucked; the strings produce immeasurable sounds of Dharma transformation. Hearing them arouses a mind of compassion, and upon listening, one awakens to the path. Day and night, in the six periods, mandarava flowers rain down. These celestial flowers are supremely wondrous, called mandarava, with incomparable colors and rich fragrance. Each clear dawn, they fill their robes' hems with these flowers, make offerings to a hundred thousand million Buddhas in other lands, and return to their own land by mealtime. The robe's hem is a flower-holding vessel, shaped like a case with one foot, carried in hand for offering.

Third, there are birds of variegated colors: white cranes, peacocks, parrots, and mynahs, similar to the waterfowl known in this world. The kalavinka bird has a marvelous, clear, and lofty song, comparable to the Buddha's voice. The jivamjivaka bird has two heads sharing one body, experiencing life and death together, hence called "shared life." These various birds, day and night in the six periods, proclaim the five roots, five powers, seven factors of enlightenment, and eightfold noble path—their wonderful sounds harmonious and elegant, corresponding to the names and meanings of these Dharma gates within the factors of enlightenment.

The five roots are: faith, diligence, mindfulness, concentration, and wisdom. Next are the five powers, with the same names as before, but distinguished as powers when the roots become strong. The seven factors of enlightenment are: mindfulness, investigation, diligence, joy, tranquility, concentration, and equanimity. The eightfold noble path is: right view, right intention, right speech, right action, right livelihood, right effort, right mindfulness, and right concentration. By skillfully cultivating these factors, one attains insight into the truth and reaches the stage of no further learning.

Do not think these birds are born from karmic retribution. They are all transformations created by that Buddha to make the Dharma sound widely flow.

Fourth, it describes the seven rows of trees and jeweled nets, their marvelous sounds like hundreds of thousands of musical instruments playing simultaneously. Naturally, they give rise to thoughts of the Buddha, the Dharma, and the Sangha, awakening to the patience of non-arising, serene and joyful.