Chapter one- An exposition on the profound meaning of the 16 Contemplation Sutra
Firstly, the multitude is exhorted to bring forth the vows to take refuge in the Triple Gem.
May the assembly of the way cultivators and lay people bring forth the Unsurpassed Mind. The cycle of birth and death is not easy to renounce, the love for the Buddha Dharma is difficult to develop.
Let us bring forth the vajra resolution together to cross over and sever the four flows. May we enter the Realm of Amitabha, take refuge in him, put our palms together to make obeisance to him.
World Honoured One, I single-mindedly take refuge in the unending Dharma Nature, the seas of Genuine Thus, the reward and transformation Buddhas in ten directions.
Every one of the Bodhisattvas is replete with immeasurable retinues. Their adornments and transformations resemble the seas of bodhisattvas of the ten grounds, the three worthies.
Whether the time of kalpas is full or not full, the wisdom and conduct are perfect or imperfect, the main afflictions are put to extinction or still exist, the habitual habits are all cleared or still remained,
With the merits and functions or without, with the certification of wisdom or without, the stage pf wonderful enlightenment or the stage of equal enlightenment, all will receive the Proper Vajra Mind.
With the response of one mindfulness, one will be replete with the virtues, the fruition of Nirvana. Together we will take refuge in the Sambodhi, the Honoured One, the Buddha.
May the Buddha bestow up us and gather us in with his unobstructed spiritual strength. Together we take refuge in the worthies and sages of the three Vehicles.
We wish to learn from the Buddha the mind of Great Compassion. We will not retreat in our cultivation in the long run of the future time. May the Buddha bestow upon us the ability to see all the Buddha in every mindfulness.
With our deluded form we have been transmigrating continually for many kalpas. Today we have encountered the remains of Sakyamuni Buddha’s teaching, in this Dharma Ending Age.
We learn the Original Vow of Amitabha Buddha, the prime door to enter the World of Ultimate Bliss. With the transference of merits in concentration, the mixed practices and others, we will swiftly certify to the body of No-birth.
By relying on the Treasury of Bodhisattva, the seas of One Vehicle Sudden Teaching, I speak the verses to take refuge in the Triple Gem as this is in accord with the Buddha’s Mind.
The Buddha in the ten directions equivalent to the Ganges Sands illumine on me, know of my mind with their six penetrations. Now I rely on the teaching of the two Honoured One, I open up the Door of the Pure Land expansively.
May this merits and virtues be transferred to all living beings, equally. May they bring forth the Bodhi Mind and attain a rebirth in the Land of Serenity Bliss.
(2)
In this Contemplation Sutra, firstly it is divided into seven sub-sections for discussion and the content will be explained later.
1. The preface
2. An explanation on the title
3. An explanation on the sutra text, the clarification of the aim of this teaching and the classification of the teaching as the big or small vehicle.
4. Revealing the different types of Teacher in Dharma teaching
5. The two wholesomeness of concentration and mixed practices to show the differences in general or specific teachings
6. Harmonizing the contradiction in Sutra and Shastra by giving examples in questions and answers to clear doubts
7. Vaidehi listened to the Proper teaching of the Buddha and was benefitted.
Firstly, we will have an introduction on this teaching. The Genuine Thus is great and expansive. Even the five vehicles cannot fathom its expansiveness. The Dharma Nature is profoundly lofty. Even the ten Sages cannot reach its limits.
The body and capacity of the Genuine Thus is not outside this wavy mind. The Dharma Nature is limitless. The expanse of the Dharma Nature in reality is unmoving.
In the Dharma realm of no dust the sages and mundane men are equal in perfection. The two filths and the Genuine Thus exist pervasively in all living beings with consciousness.
The Genuine Thus of merits and virtues equivalent to the Ganges Sand is dwelling in stillness yet its function can be seen clearly. As we mundane men are heavy in filth and hindrances, the mind is covered in ignorance and the pure body has no means to reveal itself. So, the Buddha of Great Compassion leaves the west and he appears in the transformation body, takes the entrance into the fiery house, sprinkles the sweet dews to moisturize all sentient beings so that their good roots will sprout.
With the bright torch of wisdom, the world is illumined. The heavy delusion in the long nights of ignorance is cleared. The teaching of the three Dana, the Four Gathering-in are also included. He propounds the causes of sufferings in the long kalpas and the awakening to the blissful fruit of longevity. He does not mention nor differentiate the delusions of the assembly, their different nature and the variety of desires and happiness.
Even though the potential is not of the one Genuine thus, but they do have the functions of the five vehicles. That is why the Buddha spreads the clouds of kindness in the Triple Realm and rain down the Dharma Rain of Great Compassion. It washes away the dust of afflictions of living beings equally. Those who have not heard of the Dharma will now be moisturized and benefited pervasively. As such the seed of Bodhi will sprout from the mind, the seedlings of Proper Enlightenment will flourish in every mindfulness.
The supreme conduct comes forth from the mind. There are approximately 84,000 dharma doors and everyone can practise in accord with his root nature. May he be practising the gradual door or the instant door in accord with the individual potential, everyone will obtain liberation.
But the hindrances of living beings are heavy. Those who wish for an awakening find it very difficult to attain the state of clarity. Even though the many dharma doors are beneficial, a mundane man with heavy delusion finds it difficult to penetrate the teaching pervasively.
On encountering the conditions, Vaidehi told the Buddha she wished to attain a rebirth in the Land of Serenity Bliss at that time. She sought the Thus Come One to teach her how to have right resolve, how to dwell in right concentration. As she sought the teacher of the Saha World to teach her ways of practice, the Buddha opened up the profound door of Pure Land.
The Land of Serenity Bliss is able to reveal the other meanings of the magnificent vows. The important doors refer to the door of concentration and the door of mixed practices. Concentration means the mind is one-pointed and free from thoughts. Mixed practices refer to abstain from evils to cultivate wholesomeness. With the transference of merits of these two practices we can seek for a rebirth.
Talking about the magnificent vows, it is thus stated in the Sutra of Immeasurable Lifespan, ‘All the good and evil mundane men who attain a rebirth rely solely on the karmic strength of the Great Vows of Amitabha Buddha as an enhanced condition.
Moreover, the Buddha’s mind is profoundly deep and magnificent and his doors of teaching are difficult to fathom. Even the three Worthies, the ten Sages are unable to understand or predict them. What is more for us who resemble the light feathers, who are yet to accomplish the total faith, dare to fathom the Buddha’s aim and goal in this teaching.
Our practice relies solely on the exhortation of Sakyamuni Buddha who dwells in this Saha world and Amitabha Buddha who comes forth to welcome us from that Land. How can we not go to the Pure Land when One Buddha has exhorted us to go and another Buddha has come forth personally to welcome us? We can only act in accord with the Dharma diligently throughout this lifespan. After that we will renounce this defiled body and certify to the permanent bliss of the Dharma Nature. This is the end of a brief discussion of the teaching.
(3)
Next, the title will be explained. According to the title it is the Buddha speaks the Sutra on the Contemplation of Immeasurable Lifespan in one roll.
The word Buddha is the proper pronunciation in accord with the western country. In our country it is known as the Enlightened One. When a man fully attains self-enlightenment and possesses the ability to enlighten others ultimately, he is known as a Buddha.
When we say self-enlightenment, it means this man is different from a mundane man. They are the Sound Hearers (Sravaka) who are lowly and narrow minded as they can only benefit themselves. They do not possess the Great Compassion to benefit others.
When we say a man can enlighten others, he is different from the two vehicles. This is because a Bodhisattva is replete with wisdom so he can benefit himself. As he possesses compassion, he can benefit others. He can often conduct himself with compassion and wisdom as he is not attached to existence or non-existence.
A man who is perfectly replete with enlightenment and the beneficial conduct is different from a bodhisattva. This is because the Thus Come One is replete with total wisdom and perfect conduct, perfecting his cultivation fully throughout the many kalpas. He far-surpasses the three positions so he is known as the Buddha.
The word ‘speaks’ refers to the utterance from the mouth. Moreover, the Thus Come One speaks a variety of Dharma in accord with the individual potential. Some are gradual teaching others are instant teaching, some are secret teaching while others are open teaching. There are such differences. Or sometimes the six faculties are able to expound the teachings. This is the same too for the exposition with his adorned features. All the teaching comes forth in the arising of a thought in accord with conditions and the listeners will all be benefitted.
When we say Immeasurable Lifespan, it is using the mandarin pronunciation. When we say Namo Amitabha Buddha it is the correct pronunciation of the western country. Besides, ‘Na’ means taking refuge, ‘Mo’ means life, ‘A’ means not, ‘Mi’ means measurable capacity, ‘Tuo’ means lifespan, ‘Buddha’ is the Enlightened One. So, we say taking refuge in the Enlightened One of Immeasurable Lifespan. This is an explanation with a comparison of the Sanskrit and Chinese Language.
Now we say immeasurable Lifespan is the dharma, the Enlightened One is a man. The man and dharma come together is known a Amitabha Buddha. Moreover, the man and dharma come together is the state we contemplate which further divide into two: 1.the Dependent reward 2. The Proper reward
From the dependent reward there are three categories: 1. The underground adornment – This refers to the inter-shining of the bright Jewel Dhvajas and others. 2. The adornment on the Ground- This refers to the Jewel ground, ponds, forests, jewel towers, palaces, pavilion and such like. 3. The adornment in the space- This refers to all the transformation of Jewel palaces, flowers, nettings, jewel cloud, transformation birds, wind, movement of lights which produces sounds and music and such like.
As we have mentioned the three types of differences, we should know these are the supreme appearances of Amitabha Pure Land. They are the Genuine Thus with no leakage. This is the conclusive discussion on the adornment of the dependent reward.
Besides when we talk about the dependent reward, it encompasses the contemplation of the sun until the contemplation of the Flowery Seat. Based on this dependent reward there are the following two categories: 1. General 2. Specific. The Flowery Seat is the specific dependent reward as it belongs to Amitabha Buddha only. The other six contemplations are the general dependent reward. They belong to the Sages and mundane men in the Dharma Realm. They are called general because everyone who is born there are able to use the facilities.
Again, among the six contemplations there are the real and fake ones. The visualization of the sun, the water and ice are the fake dependent. These are the states of appearance that we can see as they resemble the form appearance in this worldly realm. When we say the real reward, they refer to the contemplation of the lapis lazuli ground until the contemplation of the Jewel towers. As such these are the states of appearance which can be seen in that Land. They come forth from the Genuine Thus with no leakage.
Secondly, there are two types of Proper Reward: 1. The adornment of the Master which refers to Amitabha Buddha. 2. The adornment of the sagely assemblies which refer to the multitude of assemblies who are dwelling there and all the living beings from the ten directions of the Dharma Realm who are born there.
Again, in this Proper Reward they are subdivided into general and specific. The specific reward refers to Amitabha Buddha.
In the specific reward there are also the real and the fake rewards. The fake proper reward refers to the 8th contemplation of the Image. This is the same for the contemplation of Avalokitesvara and Mahasthamaprapta too. This is because the hindrances, the defilements and delusion of living beings are heavy. The Buddha is worried about our inability to see the genuine countenance. So, we are told to brings forth the mind to think about the genuine Buddha image. By doing so we will be able to certify to the state just the same as that Buddha. This is called the Fake Proper Reward.
As the hindrances are eradicated the genuine states will come forth.
The General Proper Rewards refer to Avalokitesvara, all the Sagely assemblies and others.
The discussion on the general and specific, real and fake rewards clarifies the two types of rewards, the dependent and the proper rewards.
Contemplation means illumination. With a mind of pure faith, it resembles a hand which is able to uphold the light of wisdom, to illumine the proper and dependent matters in Amitabha Buddha Land.
Sutra carries the meaning of longitude. With longitude there is the latitude. With these we can have a measurement of the capacity. So, a Sutra upholds the Dharma of noumena and phenomena, the manifestations are in response to principles.
The practice of concentration or mixed practices are in accord with the individual potential so the meanings are clearly stated and not dispersed. In this way those who cultivate the path can rely on the causes and conditions of his practice in accord with the teaching and attain a rebirth relying on the vows. Finally, they will be certified to the Dharma Bliss of noumena.
On the attainment of a rebirth in that Land, they will be fearless. They can cultivate continually and arrive at the ultimate Fruition of Bodhi. They will certify to the Permanent Dwelling of the Dharma Body which resembles the empty space.
As there are such benefits so it is called a Sutra. Talking about one roll of sutra, it refers to the Contemplation Sutra which comprises of two sections of the Proper Teachings. Generally speaking, it is one in body so we say one roll. So, the one roll of sutra is the Buddha speaks the Sutra on the Contemplation of Immeasurable Lifespan. This is the end on the explanation of the Name and Meanings.
(4)
Thirdly, we will classify and explain the aim of this teaching, whether it belongs to the Mahayana or Theravada.
For example, the Vimalakirti Sutra is expounded based on the inconceivable liberation as its aim. The purpose for the teaching of the Great Prajna Sutra (Pancavimsatisahasrika Prajna Paramita) proclaims the wisdom of emptiness.
There are many more such examples.
Now this Contemplation Sutra aims at teaching the Samadhi of Contemplating the Buddha.
It is also taught with the aim in cultivating Buddha recitation Samadhi and the whole purpose is for the cultivators to transfer the merits of the exclusive recitation to attain a rebirth in the Pure Land.
Next, we will discuss the sect of this teaching whether it belongs to the great or small vehicle. Question: Among the twp stores which store does it belong to? Among the two teachings which teaching does it belong to? Answer: The Contemplation Sutra belongs to the Bodhisattva Store. It propounds the Instant Teaching.
Fourthly we will discuss the different types of Teacher in Dharma teaching. All the sutras are spoken by five types of people. 1. The Buddha 2. The sagely disciples 3. The celestial beings 4. The ghosts and spirts 5. Transformation beings. Now the Contemplation Sutra is spoken by the Buddha. Question: Where did the Buddha speak this Sutra? To whom did he speak the Sutra? Answer: The Buddha was at the palace and spoke the Sutra for Vaidehi and the retinues.
Fifthly, the two doors of concentration and mixed practices comprise the following six points: 1. Clarifying the one who brings out the question is Vaidehi. 2. Clarifying the teacher whom she refers to is the World Honoured One. 3. Clarifying the speaker is the Thus Come One. 4. Clarifying the teaching is on the two wholesomeness of concentration and mixed practices in addition to the 16 contemplations. 5. Clarifying the one who propounds the teaching is the Thus Come One. 6. Clarifying the receivers are Vaidehi and the retinues.
Question: Who invited the Buddha to teach the two wholesomeness of concentration and mixed practices? Answer: Vaidehi asked about concentration. The Buddha spoke about mixed practices without being asked.
Question: I am not sure from where the passages on the teaching of concentration and mixed practices come from. Now since the sutra teaching is genuine, I would like to know who are the people with potential to accept them.
Answer: Here are the two explanations. 1. Those who cannot believe in this are people who have slandered the Dharma, who have no faith, who dwell in the eight difficulties, who are non-humans. These are rotted wood in the forest that can no longer grow, the hard rock which cannot be moisturized. This kind of living beings does not possess the potential to receive the teaching. Other than these are the people who single-mindedly have faith in the teaching, who are joyful to seek a rebirth. They will practise Amitabha recitation throughout their life or the practice of ten recitations. All of them will attain a rebirth relying on the strength of the Buddha’s vows. This is the end of the discussion on what type of potential will accept the teaching.
Talking about ‘general’ it carries the three meanings. What are they?
1.From the moment Vaidehi sought the Buddha to tell her pervasively the Lands which are free from sadness and afflictions, it is Vaidehi’s wish in a general request to achieve what she desires.
2. From the request, ‘May the Buddha teach me to contemplate the Pure karmic dwelling,…’ this is Vaidehi’s general request to practise the path on her own.
3. From the moment the World Honoured One manifested the Lands on the bright platform, this is the general answer to the request to speak pervasively. These are the three explanations on ‘general’ with different in meanings. This is the end on the discussion of the word ‘general’.
There are two meanings in the word ‘specific’. 1. From the time Vaidehi told the Buddha she then desired to be born in the World of Ultimate Bliss, the dwelling of Amitabha Buddha shows that this is the specific choice she had made by herself. 2. From the time Vaidehi sought the Buddha to teach her how to visualize and how to enter right contemplation is her specific request on cultivation. The two requests carry different meaning. This is the end of the answer to the ‘specific’ question.
From here onwards are the answers on the two doors: concentration and mixed practices.
Question: What is meant by the wholesomeness of concentration and what is meant by the wholesomeness of mixed practices?
Answer: From the contemplation on the sun until the 13th contemplation, these are known as the wholesomeness of concentration. The three blessings and nine grades of lotuses are known as the wholesomeness of mixed practices.
Question: What are the differences in the wholesomeness of concentration? Where is the passage on it?
Answer: According to the Sutra it is thus stated, ‘May the World Honoured One teach me how to visualize, how to dwell in right contemplation.’ This is the passage.
Talking about ‘differences’, they refer to the two meanings as follow: 1. visualization 2. right contemplation.
When we say visualizing it refers to the expedience before one starts to contemplate.
It is the visualization on the general and specific appearances of the proper reward and dependent reward in that Land.
One reference in the passage is the contemplation of the ground.
When a man visualizes in this way, it means he is seeing the Land of Ultimate Bliss coarsely. This is in accord with the meaning of the sutra ‘teach me how to visualize’.
Talking about right contemplation, the thinking mind is put to rest, the external conditions and internal thoughts do not arise. A man will dwell in Samadhi and in this response, it is known as the right contemplation.
This is thus stated in the Sutra on the contemplation of the ground, ‘If you attain Samadhi you will clearly see the ground of that Land.’. This is in accord with the above teaching, ‘how to dwell in right contemplation.’
Concentration and mixed practices are two methods, carrying different meanings.
This is the end on the general answering of the above question.
Moreover, the explanation which i have propounded are different from other Masters.
The other Masters explain ‘visualization’ using the three blessings and nine grades as the mixed wholesomeness. They explain ‘Right contemplation’ using the 16 contemplations, that is the wholesomeness of concentration.
This type of explanation is improper. Why is this so? It is thus stated in the Flower Adornment Sutra, ‘Visualization and right contemplation are the different names of Samadhi.’
This explanation is the same as the sutra text on the contemplation of the ground. Taking this as the evidence, how can we take the general mixed wholesomeness to explain visualization?
Moreover, Vaidehi is requesting the Buddha to teach her to contemplate on the dwelling of Pure karma. After that she requests the Buddha to teach her visualization and right contemplation.
Though these are two requests but it means the same thing, that is the wholesomeness of concentration.
Moreover, in the sutra there is no request to talk about the wholesomeness of mixed practices. The Buddha talked about them by himself. Below in the conditions on the wholesomeness of mixed practices, it is thus said in the passage, ‘This will enable all the future mundane men…..’ (………In this way all the mundane men in the future world who desire to cultivate the Pure Karma will attain a rebirth in the Western Pure Land of Ultimate Bliss.)
6. Harmonizing the contradiction in Sutra and Shastra by giving examples in questions and answers to clear doubts.
In this door it is sub-divided into six sections.
1st A study of the explanation by other Masters on the nine grades.
2nd Reasons are given to overturn the theory.
3rd Talking about the nine grades again and point out the limitation.
4th Giving the evidence in passages to show this teaching is for the mundane men, not the Sages.
5th The relations of general and specific meanings.
6th An explanation on the meaning why the two vehicles are not born.
(6)
Here is the explanation given by other Masters. First of all, they list out the three types of people in the superior grade.
They say that the top position of the superior grade are bodhisattvas on the 4th and 7th ground. How do they know this? It is because on their arrival they will be certified to the Patience of No-birth.
The middle position of the superior grade are bodhisattvas on the first until the fourth ground. How do they know this? It is because after their arrival they will attain the Patience of No-birth in one small kalpa.
The bottom position of the superior grade are bodhisattvas who are replete with the seed nature until the first ground. How do they know this? It is because after their arrival they will attain the first ground after three small kalpas.
In these three positions all of them are the Great Vehicle Sages. Next, they list out the three types of people in the medium grade.
These Masters say the top position of the medium grade are those who have certified to the third fruition. How do they know this? It is because they are certified to Arahant on their arrival. The middle position of the medium grade are the mundane cultivators. How do they know this? It is because on their arrival they are certified to Sotapanna. The bottom position of the medium grade are the good mundane men who despise the sufferings to seek a rebirth. How do they know this? It is because on their arrival they will be certified to Arahant after one small kalpa.
These three positions are all small vehicle sages.
The three position of the inferior grade are the great vehicle mundane men who have just started to learn the dharma. They are thus divided in accord with the heaviness of their offences. It could not be the case that they stay on the same position to seek a rebirth. We should thus know.
Next, we will give reasons to show that the teachings of the Masters are incorrect.
We have just talk about the bodhisattvas from the first ground until the seventh ground. According to the Flower Adornment Sutra, the bodhisattvas on the first ground till the seventh ground are replete with a body of Dharma nature, a body of change and variance. They do not have to undergo the sufferings in the sectional birth and death. If we see their merits and function, they should have cultivated for two great Asamkheya Kalpas.
They have cultivated both the blessings and wisdom and are certified to the emptiness of self and dharma. They are the inconceivable ones who are replete with the ease in spiritual penetration and are able to transform in every direction.
They stay in the reward land and listen to the Dharma Teaching of the Reward Buddha frequently. With great compassion they are able to transform living beings pervasively in the ten directions in an instant. So, what is the need for them to rely on Vaidehi to request the Buddha to seek a rebirth in the Land of Serenity and Bliss?
With the evidence from the Sutra, is not it correct to say the explanations given by these masters are wrong? This is the end on answering the above two positions.
Those who are born in the bottom position of the superior grade, the masters say they are among those who have the seed nature until the first ground. This is not the case. According to the Sutra this type of bodhisattvas are known as non-retreating ones. They dwell in birth and death yet they are not defiled by birth and death. They are like the goose and ducks which enter the water yet they are not wet.
Just as it is stated in the Maha Prajna Sutra, ‘The Bodhisattvas in this position dwell in non-retrogression because they are taken care of and protected by two kinds of Genuine Good Knowing Advisers. Who are they? 1. The Buddha in the ten directions. 2. The Bodhisattvas Mahasattva in the ten directions. They often bestow upon them the wholesome dharma of the three karmas so that they will not retreat. So, this is known the position of non-retreating.
This type of bodhisattvas can also reveal the eight marks in the accomplishment of the Path to teach and transform living beings. If we are to discuss their merits and conduct, they would have undergone one great Asamkheya kalpas of cultivation. They would have cultivated both the blessings, wisdom and others. With such supreme virtues what is the need for them to rely on Vaidehi to request the attainment of a rebirth? With this evidence from the Sutra, we know the judgement of the masters are wrong. This is the end on the disapproval in the judgement given by other masters on the superior grade.
Next is the rebuke on the three positions of the medium grade. Other masters say that the top and middle positions are the third fruition.
But these people are forever severed from the three states of woes and will not be born in the four destinies. Even though presently they are committing evil karma there will be no retribution awaiting them. Just as the Buddha has said, ‘The cultivators of the fourth fruition are the same like me, sitting on the seat of liberation.’ With this strength of merits, what is the need for them to rely on Vaidehi to seek the path of living?
But all the Buddha of Great Compassion take pity on the suffering beings who are sunken in the seas of birth and death. That is why they exhort us to return to the Pure Land. It is the same as a drowning man who should quickly be saved. It is not so urgent to relieve those who are standing on the shore.
So, with the above evidence, we know that the judgement of the other masters is incorrect just as we have mentioned earlier. Those that follow are also the same.
Thirdly we give examples on the nine grades to compare and reprimand. The other masters say the man on the top position of the superior grade is a bodhisattva who dwells on the fourth to seventh ground.
Then why in the Contemplation Sutra it is thus stated, ‘Three types of living beings will attain a rebirth. What are the three? 1. Those who uphold the precepts and cultivate kindness.
2. Those who cannot abide by the precepts nor cultivate kindness but they are able to read and recite the Great Vehicle Sutras.
3. Those who cannot abide by the precepts, cannot read nor recite the Sutras. They can only be mindful of the Buddha, the Dharma and Sangha and others.’
These three kinds of people cultivate in accord with their potential diligently and single-mindedly for one day and one night or even seven days and seven nights continually. With the karma they have cultivated they seek and vow to attain a rebirth. At their death bed, Amitabha Buddha together with the Great assembly of Transformation Buddha and Bodhisattvas will emit light and stretch out their hands. In an instant of flicking the fingers they are instantly born in that Land.
With this sutra text as evidence, it shows that after the Buddha’s entrance into Nirvana, the most wholesome mundane men of the superior grade in the great vehicle cultivate diligently only for a few days. How can we judge them in the same category as the Superior Sages?
Those in the fourth and seventh stages are bodhisattvas with inconceivable merits and abilities. How can they still be relying on the practice of wholesomeness for one to seven days for the Buddha to come forth to welcome them to attain a rebirth? This is the end of the reprimand for the top position on the Superior Grade.
Next, we will look at the medium position of the superior grade. The other Masters say they are the bodhisattvas who have certified to the first and the fourth ground.
Then why is it in the Contemplation Sutra it is thus stated that the practiser may or may not uphold the Great Vehicle. What is meant by may not? It means that they might have read or not been reading the Sutra. Here it is mentioned they may be good in understanding the Sutra but may not be practising it. Moreover, it is stated they believe deeply in causes and effect and do not slander the Great Vehicle. With these good roots they transfer the merits to seek a rebirth. At the end of their lifespan, Amitabha Buddha and the great assembly of Transformation Buddha and Bodhisattvas will extend their hands together to welcome them. They will be born in that Land.
With this sutra text as an evidence, it shows that the karma of practice of the great vehicle mundane men is slightly weaker after the departure of the Buddha. As such there is a difference in the welcoming of these people.
According to the Flower Adornment Sutra, the bodhisattvas in the first to fourth grounds have already attained the inconceivable merits and functions. So, what is the need for them to rely on Vaidehi to request for a rebirth in the Pure Land? This is the end of the reprimand on the attainment in the medium position of the Superior Grade.
Next, we will discuss the bottom position of the Superior Grade. The other masters say they refer to the bodhisattvas with the seed nature or even those at the first ground.
Why does the Contemplation Sutra mention they ‘also have faith’ in the causes and effect? What is meant by ‘also have faith’? it means that they might have faith or without faith, so it uses the word ‘also’.
It also states that the practitioner will not slander the Great Vehicle. He will bring forth the Unsurpassed Bodhi Mind. With this one sentence as the Proper Karma. It does not mention other good deeds. He seeks the rebirth with this one practice.
At the death bed, Amitabha Buddha together with the assembly of Transformation Buddha and Bodhisattvas who will extend their hands together to welcome him to attain a rebirth. With the evidence of this passage, these are the living beings with the mind of Great Vehicle after the Buddha enters Nirvana. Their karma of practice is not strong. That is why there is a difference in the way of welcoming.
If we are to discuss the strength of the bodhisattvas who dwell in this position, they can attain a rebirth in any Pure Land as they desire. It is unnecessary for them to rely on Vaidehi to request to the Buddha and to exhort them to be born in the Western Land of Ultimate Bliss. This is the end of the reprimand on the birth in the bottom position of the Superior Grade.
In these three positions, there are differences before their departure to attain a rebirth. Those in the top position of the superior grade they see the Buddha and innumerable transformation Buddha extend their hands at the same time to welcome them. Those who dwell in the middle position of the Superior grade see the Buddha and a thousand transformation Buddha extend their hand together to welcome him. Those who dwell in the bottom position of the superior grade see the Buddha and 500 Transformation Buddha extend their hand together to welcome them. As the karmic strength may either be strong or weak that there are such differences.
(7)
Next, we will commend on the three types of people in the medium grade. The other masters say those in the top position of the medium grade are the third fruition sages of the small vehicle. Then why it is stated in the Contemplation Sutra that if living beings uphold the five precepts and eight precepts, or cultivate all kinds of precepts without committing the five rebellious acts. As they do not commit any faults, at their death bed, Amitabha Buddha together with the Sagely assembly of Bhikshus emit the light and come before them to speak the dharma. After seeing this, such a man will instantly attain a rebirth. With this passage as an evidence, it means they are the mundane men who uphold the small vehicle precepts after the departure of the Buddha. They are not the small sages.
Those who are born in the middle position of the medium grade, the other masters say they are the mundane cultivators who are yet to see the path. Then why in the Contemplation Sutra it is thus stated: People who uphold the precepts for one day and one night and with these merits they transfer to attain a rebirth. At their death bed, they see the Buddha and instantly they will attain a rebirth. With this passage as an evidence, how can we say they are the mundane cultivators? After the Buddha’s departure from the world, mundane men with no good deeds are able to encounter the small affinity to receive the small precepts and uphold the precepts for a day and night. With this they transfer the merits to attain a rebirth. By relying on the Buddha’s strength of vows they will attain a rebirth. If we say they are the small sages, they can also attain a rebirth. But this Contemplation Sutra is spoken by the Buddha aiming to save the mundane men especially, not the sages.
Talking about the lower position in the medium grade, the other masters say they are the cultivators of the Small Vehicle who are formerly the worldly mundane men. They have cultivated the worldly blessings to seek renunciation. Then why in the Contemplation Sutra it is thus stated: if there are living beings who are filial to the parents, who take good care of them, who cultivate the worldly humaneness and kindness. At their death bed, they encounter the good knowing advisers who speak for them the blissful matter in that Buddha Land, the forty-eight vows and others. On hearing this, such a man is born in that Land. With this passage as an evidence, they are the ones who have not encountered the Buddha Dharma. Even though they are filial and take good care of their parents, they do not bring forth the mind to renounce the world. It is only at the death bed that they encounter a good knowing adviser who exhort them to attain a rebirth. Because of this exhortation this man brings forth the mind to seek a rebirth and he is born in that Land. Moreover, this man has practised filial piety in the world but he does not practise it for the sake of renunciation.
Next, we will talk about the three types of people in the inferior grade. The other masters say they are the mundane men who have just started to learn the Great Vehicle Dharma. They are divided into three positions in accord with the seriousness of their offences. They have not attained any position in their practice. Some say it is difficult to differentiate their position but this not the case. Why do I say so? These three types of people do not learn the Dharma neither do they possess the two types of worldly good roots. They only commit evils. How do we know this? Just as it is stated in the top position of the inferior grade, these people do not commit the five rebellious acts, do not slander the dharma but they are filled with other evils and they do not even give rise to one thought of regrets or repentance. At their death bed, they encounter a good knowing adviser who speaks for them the Great Vehicle Dharma. They are taught to recite Namo Amitabha Buddha once. At that time, Amitabha Buddha immediately sends the Transformation Buddha and Bodhisattvas to welcome this man and he will attain a rebirth. This type of evil men can be found everywhere. If they encounter good affinities, they will attain a rebirth. If they do not encounter the good affinity, they will surely fall into the three evil states of woes. It is impossible to leave.
Those who are born in the middle position of the inferior grade have already received the Buddha precepts. After receiving the precepts, they transgress the precepts and lose the adornment of precepts. Besides they often steal the things from the Permanent Dwelling of the Sangha, stealing the things of the Present Sangha. They teach the Dharma in an impure way and they do not give rise to one single thought of shame or remorse. At the death bed, the ferocious fire from the hell burns forth before him instantly. On seeing the fire, he encounters a good knowing adviser who speaks for him the merits and virtues of the Buddha and his Land. After listening to this he sees the Buddha immediately and follow the Transformation Buddha to attain a rebirth. At the beginning he has not encountered the good knowing adviser the hellish fire appears to welcome him. Later he encounters the good knowing adviser and so the transformation Buddha comes forth to welcome him. All these happenings rely totally on the Strength of Vows of Amitabha Buddha.
Those who dwell in the lowest position of the inferior grade are living beings who have committed the unwholesome karma, the five rebellious acts, the ten evils and all kinds of bad deeds. Because of the evil karma such a man will surely fall into the hell for many unending kalpas. At his death bed, he encounters a good knowing adviser who teaches him to recite Namo Amitabha Buddha and encourages him to seek a rebirth. This man acts in accord with the teaching and recites the Buddha’s Name. He attains a rebirth in this recitation. If this man has not encountered the good knowing adviser he will surely fall into the hell. Finally, at his death bed he encounters a good knowing adviser and the lotus of seven gems comes forth to welcome him.
By studying the Contemplation Sutra, the wholesomeness of concentration and the three grades of people with the corresponding three positions, we know they are the mundane men in the world of five turbidities after the departure of the Buddha. They are fortunate to encounter the different good affinities and so there are the differences in the nine grades of rebirth. What am I referring to? The three positions in the superior grade are the good mundane men. The three positions in the medium grade are the common mundane men. The three positions in the inferior grade are the evil mundane men. Because of the evil karma, at their death bed, they rely on the wholesome strength of vows of the Buddha and attain a rebirth. When the lotus blooms on their arrival at that Land they begin to bring forth the mind. How can we mistaken them as the people who have started to learn the Great Vehicle? If we hold on to this view, we are making a mistake. This will bring on a harmful effect. Now I have listed out the sutra passages as evidence, that the Buddha desires all the present good and evil mundane men to be able to attain the nine positions of rebirth, that they will have no doubt in faith and attain a rebirth by relying on the Strength of Vows of the Buddha.
Fourthly are passages listed out as evidence. Question: What do you mean when you say the other masters are wrong, that the World Honoured is thus spoken for the sake of the mundane men, not for the Sages? I do not know if this judgement is in accord with your feeling, or is it based on the Sagely teaching. Answer: Living beings are heavy in filth, with very shallow wisdom. The sagely meaning is profoundly deep. So how dare I give my opinion? Now, I will list out what the Buddha has spoken as evidence which are encompassed in the following ten sentences. What are they?
Firstly, as it is stated in the Contemplation Sutra: The Buddha told Vaidehi, ‘I will now speak for you pervasively all kinds of analogies. In this way all the mundane men in the future world who desire to cultivate the Pure Karma will attain a rebirth in the Western Pure Land of Ultimate Bliss.’ This is the first evidence.
Secondly, it is thus stated: ‘Now the Thus Come One will speak about the pure karma for the sake of all the future living beings who are harmed by the thieves of afflictions. This is the second evidence.
Thirdly, it is thus stated: ‘Now the Thus Come One is teaching Vaidehi and all the future living beings to contemplate the Western World of Ultimate Bliss.’ This is the third evidence.
Fourthly, Vaidehi said to the Buddha, ‘Presently I am able to see that Land relying on the Buddha’s strength. After the Buddha reveals the still extinction, the evil and defiled living beings are oppressed by the five sufferings. How are they going to see Amitabha Buddha’s World of Ultimate Bliss?’ This is the fourth evidence.
Fifthly in the contemplation of the sun, it is thus stated: The Buddha told Vaidehi, ‘You and living beings should be mindful of the Western Land single-mindedly. How do you contemplate? All living beings who are not born blind will be able to see the sun.’ This is the fifth evidence.
Sixthly, in the contemplation of the ground, the Buddha told Ananda, ‘You should uphold the Buddha’s words, and speak the Contemplation of the ground Dharma for all the great assemblies (living beings) in the future world who desire to be liberated from sufferings.’ This is the sixth evidence.
Seventhly, in the contemplation of the Buddha Seat whence Vaidehi said to the Buddha, ‘By relying on the Buddha’s strength I am able to see the Immeasurable Lifespan Buddha and the two Bodhisattvas. In future how can the living beings see the Buddha and Bodhisattva?’ This is the seventh evidence.
Eighthly, the Buddha answered the request when he told Vaidehi, ‘if you and living beings desire to see that Buddha you should thus visualize and contemplate.’ This is the eighth evidence.
Ninthly, in the contemplation of the image, it is thus stated: The Buddha told Vaidehi, ‘The Buddha Thus Come One is the body of the Dharma Realm. It enters the mind of all living beings. That is why when you are thinking of the Buddha, your mind is the 32 marks the 80 subtle adornments.’ This is the ninth evidence.
Tenthly, in the nine grades of rebirth, every word is spoken for the sake of living being. This is the tenth evidence.
The above examples +are the ten different description as evidence to show that the Thus Come One spoke the dharma of Sixteen Contemplations for the living beings who are sunken in the seas of birth and death, not for the sake of the great or small sages. With these passages as evidence, how can you say it is a fake invention?
(8)
Fifth: An explanation of ‘a rebirth at other times’.
There are two meanings. In the first discussion, it is thus said: If a man is mindful of the Many Jewel Buddha, he will not retreat from the Unsurpassed Bodhi.
The word Bodhi is the name for the attainment of Buddhahood, which is the Proper Reward. According to the general reasoning, the dharma on the attainment of Buddhahood rely on the perfection of the myriad practices before it can be accomplished. How could it be accomplished just by the one practice of Buddha recitation? It is impossible.
Even though one has yet to certify to it, Buddha recitation is one of the practices among the myriad practices. How do we know this? For example, in the Flower Adornment Sutra, the Bhikshu by the name the Clouds of Merits and Virtues told the youth Good Wealth, ‘Among the Seas of Samadhi in the Buddha Dharma, I only know this one practice, namely the Samadhi of Buddha Recitation.’ With this passage as an evidence, is not this one of the practices? Even though it is one of the practices, it enables us to advance from the birth and death to the accomplishment of Buddhahood without retrogression. So, this is known as non-retreating.
Question: In that case, it is stated in the Dharma Flower Sutra that one should have accomplished Buddha Path once we have recited Namo Buddha. What is the difference in these two passages?
Answer: in the commentary the recitation of the Buddha is aimed to accomplish the fruits of Buddhahood by his own effort. In the sutra the recitation of the Buddha is to differentiate the practitioner from the 95 kinds of deviant paths because none of them call upon the Buddha. So, once a man recites the name of the Buddha even only one time, he belongs to the Buddha Path. So, it is said he will ultimately arrive at Buddhahood.
In the 2nd discussion it is thus said, ‘It is said a man will attain a rebirth in the Land of Serenity and Bliss by bringing forth the vows.’ All these whiles most commenters do not understand the meaning of this discussion. They mistakenly give examples on the ten recitation in the lowest position of the inferior grade, saying they are the same. They say these people are not born immediately by giving the example of accumulating one cent to become one thousand cents. It means after a long time only we can have that amount. It is impossible to get that amount in one day. This is the same for the ten recitations. It means such a man will have planted the cause to attain a rebirth in future. It means he cannot be born now. This is the expedient of the Buddha for the future mundane men so that they will renounce the evils and call upon the Buddha. Saying that they will be born but in actuality they are not born. This is the meaning of ‘a rebirth in other time’.
Then why in Amitabha Sutra it is thus stated: The Buddha told Shariputra, ‘A good man or a good woman who have heard of Amitabha Buddha should uphold His Name whole-heartedly. He should bring forth the mind to seek a rebirth by reciting the Name of the Buddha for one day or even seven days. At the death bed, Amitabha Buddha together with the Sagely Assembly will come forth to welcome him. ’After that it is followed by the certification of the Buddha as many as the Ganges sands in the ten directions who extend their broad and long tongue to cover the three thousand great thousand worlds pervasively and they speak honestly, ‘All of you living beings should have faith in this Sutra which is being protected and mindful of by all the Buddha.’ The meaning of being mindful of and bestow protection refers to the above passage on the recitation of the Buddha’s Name for one day or even seven days. So, this is the clear evidence from the sagely teaching.
I do not know why the cultivators these days believe in the comments of the mundane men and the small vehicle and they deny the honest words of the Buddha, saying those are the false words. It is truly an acute suffering to hear people saying such terrible comments. Still I hope the good knowing advisers who wish to attain a rebirth should ponder over this carefully.
It is better to believe in the Buddha’s words in this life and face all kinds of critics, than to attach to the comments of the bodhisattva and take them as a guide in practice. If we are still attached and rely on this as the guidelines, we are harming ourselves and misleading others.
Question: Why do people practise the Buddha recitation yet they are unable to attain a rebirth?
Answer, a man who desires to attain a rebirth must be replete with vows and practice. The he will be able to attain a rebirth. Now in this commentary it mentions the bringing forth of vows only without talking about the practice.
Question: Why is it not discussed?
Answer: If he cannot even bring forth a single sincere mindfulness it will not be discussed.
Question: What is the difference in meaning on vows and practice?
Answer: Just as it is discussed in the Sutra, if a man only practises the Dharma (without bringing forth the vows), with the practice he will not arrive anywhere. On the contrary if a man only brings forth the vows without practice, these are empty vows so he will not arrive anywhere. If the vows and practices are brought forth, whatever he wishes to accomplish will be accomplished. So, in this treatise it talks about the bringing forth of vows without talking about the cultivation. That is why such a man will not attain a rebirth but he is planting a cause for a future rebirth. This is the true meaning.
Question: He has brought forth the vows why do you say he is still not born?
Answer: On hearing the bliss and inconceivability of the Western Land, he brings forth the mind and says he also desires to attain a rebirth. After saying this he does not continue in the practice, so it is known as the vows only. Now in the Contemplation Sutra the recitation of the Buddha ten times is fully replete with the ten vows and ten practices. What is meant by fully replete? It is because Namo means taking refuge in the Buddha. It also carries the meaning of bringing forth of vows and the transference of merits. Amitabha Buddha is the practice. With these meanings a man who recites Namo Amitabha Buddha will surely attain a rebirth.
Moreover, in the treatise, it is said reciting the Many Jewel Buddha to seek the fruit of Buddhahood is the Proper Reward. Those who bring forth the vows to seek a rebirth in the Pure Land is the dependent reward. One is proper while the other is dependent. How can they be the same? But it is not easy to achieve the proper reward. This is because one has not accomplished the practice, not certified to the practice. The dependent reward is easier to seek. The mind of one vow has not been achieved. Even so, let us take the analogy of those who come to surrender themselves is easy. Those who wish to be the chief will be difficult. Presently those who wish to attain a rebirth are all the living beings who surrender themselves to the Buddha. So, is not this an easy practice? As long as a man can recite Namo Amitabha the whole life, or just ten times, he will be sure of a rebirth relying on the Buddha’s strength of vows. That is why we say it is easy. So, we cannot use our words to give the meanings as people who have faith might still give rise to doubts. It is necessary to show the evidence from the Sagely teaching so that those who hear the teaching will have their delusion cleared.
(9)
6. Explanation on the meanings that the two vehicles seed nature will not be born. (Harmonizing the contradiction in Sutra and Shastra by giving examples in questions and answers to clear doubts)
Question: Is Amitabha Buddha Pure Land a land of reward or a land of transformation.
Answer: It is a reward land, not a transformation land. How do we know this?
As it is stated in the Great Vehicle Sutra of the Same Nature: Amitabha Buddha’s Land of Serenity and Bliss in the west is a Reward Land of a Reward Buddha.
Moreover, in the Sutra of Immeasurable Lifespan, when Dharmakara Bhikshu was cultivating the Bodhisattva Path before the dwelling of the Buddha Lokesvararaja, he brought forth the 48 vows. In every vow, he says, ‘On my attainment of Buddhahood, living beings in the ten directions who recite my Name and desire to be born in my Land, even if they can only recite ten times yet they are unable to attain a rebirth, I will not attain the Proper Enlightenment.’ As he has accomplished the Buddhahood now, he obtains the Reward Body in accord with the causes he has planted.
Moreover, in the Contemplation Sutra those who dwell in the three positions of the superior grade will see Amitabha Buddha and the transformation Buddha come to welcome him. Together the Reward Buddha and the transformation Buddha extend their hands to welcome him. So, the word ‘and’ is used. With this sentence as an evidence we know it is the Reward Land of the Reward Buddha. But the Reward Buddha and the Transformation Buddha are only different in names just in the way we say ‘eyes’ that refers to their shapes and functions. The fore is the transforming of the reward into transformation, the hind one is the transforming of the transformation into reward.
When we say the ‘reward’ it means the practice in the causal ground is not fake, so there is the fruition. The fruit comes forth because of the causes so it is known as the reward. Moreover, a man who cultivates for three great Asamkheyas the myriad practices will surely obtain the Bodhi. Now that since he has accomplished the path, it is the transformation body.
This is the way to differentiate the three bodies of the past and present Buddha. Other than these there is no other body. Even though there are inconceivable eight marks, the names as many as the dust motes, but by referring to the body, they are the transformation bodies. Presently this Amitabha Buddha is the Reward Buddha.
Question: As we are talking about the reward body, it dwells permanently. It is forever without birth and extinction. Then why in the Bestowment of Bodhi on Guan Yin Bodhisattva Sutra, it is stated that even Amitabha Buddha will also enter Nirvana. What is meant by this? Please explain
Answer: Entering into Nirvana or not entering is the state of the Buddha. Even the three vehicles with the shallow wisdom are unable to penetrate, what is more for the small-minded mundane men? But if you wish to know I will try to show the evidence in the Buddha Sutras.
What is the evidence? For example: In the Maha Prajna Paramita Sutra, it is thus stated in the Chapter on Nirvana is not a Transformation:
The Buddha told Subhuti: What do you think? If there is a transformation man who again transforms himself, is this transformation real and not empty?
Subhuti said, ‘No, World Honoured One.’
The Buddha told Subhuti, ‘Form is illusive. Feeling, thinking, intention and consciousness are illusive. Even the Savartha Wisdom is illusive.
Subhuti said to the Buddha, ‘World Honoured One, if the worldly dharma is illusive, the dharma of leaving the world is also illusive. What about the four dwellings of mindfulness, the four right diligence, the four fulfilment of wishes, the five roots, five strength, seven fractions of enlightenment, eight sagely noble paths, the three doors of liberation, the Buddha’s ten strength, the four fearlessness, the four unobstructed wisdom, the eighteen unshared dharma, and other dharma fruits, the worthies and sages namely the Sotapanna, Sakadagami, Anagami, Arahant, Pratyeka Buddha, Bodhisattva Mahasattva, the Buddha, the World Honoured One, are they also the illusive dharma?
The Buddha told Subhuti, ‘All the dharma is illusive. In the dharma there are the manifestation of Sravaka dharma, the manifestation of Pratyeka Buddha dharma, the manifestation of Bodhisattva dharma, the manifestation of the Buddha dharma, the manifestation of afflicted dharma, the manifestation of the dharma on karmic causes and conditions. Because of such causes and conditions, Subhuti, all the dharma is illusive.’
Subhuti said to the Buddha, ‘World Honoured One, those who have severed the afflictions, namely the fruit of Sotapanna, the fruit of Sakadagami, the fruit of Anagami, the fruit of Arahant, the Pratyeka path who have severed all the habitual afflictions, are they also the illusive manifestation?’
The Buddha told Subhuti, ‘If a dharma possesses the marks of birth and extinction it is a manifestation.’
Subhuti said, ‘World Honoured One, what kind of dharma is not a manifestation?’
The Buddha said, ‘If a dharma is without birth and death it is not a manifestation.’
Subhuti asked, ‘What is it which is neither born nor become extinct, which is not a manifestation?’
The Buddha said, ‘Nirvana with the mark of no falsehood is not a dharma of manifestation.’
‘World Honoured One, just as it is spoken by the Buddha, all the dharma is equal. It is not done by Sravaka, not done by Pratyeka Buddha, not done by Bodhisattva Mahasattva, not done by all the Buddha. With the Buddha or without the Buddha, the dharma nature is always empty. The Nature of Emptiness is Nirvana. What is the reason that the dharma of Nirvana not a manifestation?’
The Buddha told Subhuti, ‘So it is, so it is. All the Dharma is equal. It is not done by the Sravaka and until it is empty in nature is the Nirvana. If a bodhisattva who has just brought forth the Bodhi mind on hearing that all the dharma is ultimately empty in nature, that Nirvana is also illusive, he will be frightened. For the sake of the Bodhisattvas who have just brought forth the mind, I differentiate for them, the dharma of birth and extinction is illusive, that the dharma of no birth and no extinction is not illusive.’
Now we have learnt from this Sagely Teaching and we are sure that Amitabha Buddha is truly a Reward Buddha. Even if later he enters Nirvana, there is no difference in the meaning. All the wise ones should understand this.
Question: Since it is said that the Buddha and the Land are the reward dharma. The reward dharma is highly lofty and wonderful. It is difficult for the small sages to attain, what is more so for the mundane men who are filthy with many obstacles to attain?
Answer: If we look at the filth and obstacles of living beings, it is truly difficult to attain a rebirth. But it is because a rebirth that solely relies on the Buddha’s Vows as a strong affinity, that this strength enables all the five vehicles to attain a rebirth.
Question: If you say the mundane men and small vehicle are able to attain a rebirth. Then why did Vasubandhu Bodhisattva stated in the Pure Land Shastra that the women and those impaired in roots are not born. Now that there are also the two vehicles in that Land. How to relate them in the Sutra and Shastra?
Answer: You only recite the passages without understanding in the principles. With ignorance and limited understanding, a deluded one will have no way to understand the teaching. Now, I will give evidence from the Buddha’s teaching to clear your doubts. What are they? They refer to the three positions in the inferior grade in the Contemplation Sutra. In the top position of the inferior grade are living beings who have committed lots of evil karma without any shame or regrets. When such a deluded man is about to pass away, he met with a good knowing adviser who speaks for him the Great Vehicle teaching and he is taught to recite Namo Amitabha Buddha. When he recites the Buddha’s Name, the transformation Buddha and bodhisattvas appear before him. He is received by the golden light, flower and canopies. When the lotus blooms, Guan Yin will speak for him the Great Vehicle and on hearing the teaching the man will bring forth the Unsurpassed Bodhi Mind.
Question: What is the difference of seed nature and mind?
Answer: It is thus said for the convenient sake. There is no difference in meaning. When the lotus blooms, this man is replete with a pure body and it is a suitable time to listen to the Dharma. There is no need to differentiate if it is a big or small Vehicle. As long as he hears the dharma faith will arise in him. That is why Guan Yin does not speak for him the small vehicle teaching. Instead he is taught the Great Vehicle. On hearing the Great Vehicle teaching he is happy and thus brings forth the Unsurpassed mind on the Path. This is known as the birth in the seed nature of the Great Vehicle. It is also known as the bringing forth of the Great Vehicle Mind. And when the lotus blooms, Guan Yin speaks for him the small vehicle. On hearing the dharma, he brings forth the faith on the small vehicle, he is known as the birth in the seed nature of Two Vehicles. It is also known as the bring forth of a mind of the two vehicles. This is the way things are in this position. The two positions below are also the same. These three types of people all bring forth the mind in that Land. As they have first heard the Great Vehicle teaching, they are known as the birth of the Great Vehicle Seed nature. As they have not heard of the small vehicle teaching, it is said, the two vehicles are not born there. As I have said, the seed nature is the mind. This is the end of the explanation of the meaning the two vehicles are not born.
We should know there are no woman and people with impaired roots. Moreover, in the world in the ten directions the small vehicle practitioners who abide by the precepts and conduct desire to be born there will attain a rebirth without obstructions. On their arrival they will first certify to the small fruits. After that they will transfer the merits and enter the Great Vehicle. After entering the Great Vehicle, they will not retreat to the small vehicle. So, this is known as the two vehicles are not born. In the front part we explain the meaning of being uncertain potential. Later we give the explanation on the attainment of small fruitions as a mean to the Path. We should thus know.
The seventh part of Primal teaching is when Vaidehi listened to the Buddha’s Proper teaching and obtained the benefits for herself and others.
Question: It is mentioned that Vaidehi attained the Patience. I do not know which passage shows that she has attained the patience.
Answer: Vaidehi attained the Patience is from the seventh contemplation. It is thus stated in the Sutra: The Buddha told Vaidehi, ‘I will now speak for you, explain and differentiate for you the dharma to eradicate sufferings.’ After saying these words, the Buddha of Immeasurable Lifespan stood in the empty space, with Avalokistesvara and Mahasthamaprapta attending to the Buddha on his left and right. On seeing this, Vaidehi bowed down in obeisance at the Buddha’s feet. Joyfully she praised the Buddha and attained the Dharma Patience of No birth. Just as it is mentioned below in the section on benefitting which is thus stated: On seeing the Buddha and the two Bodhisattvas she was filled with joys and exclaimed this had never happened before. She suddenly obtained great enlightenment and attained the Patience of No Birth. It is not during the time when she is looking at the lands on the lighted platform.
Question: in the above passage it is said that on seeing the extremely wonderful and blissful matters she was most glad and instantly she attained the Dharma Patience of No Birth. How to explain the meaning of this sentence?
Answer: Here it means that the World Honoured One is answering the former request exhorting all living beings to attain the benefits. It is an expedient in the preface. How do we know? It is because after that in the next passage it is thus state: All the Buddha Thus Come One possess the extraordinary expedience to enable you to see. After that he continued to talk about the visualization of the sun, the water, the ice and even until the thirteen contemplation. All these visualizations are known as the special expedience. The purpose is to enable the living beings to accomplish every of these doors of Contemplation. After seeing those wonderful matters, they are filled with bliss and thus obtain the patience of No-birth. This is all because of the Thus Come One’s kindness and pity on the living beings at the Dharma ending age so as to exhort them to cultivate diligently. By doing so, it is hoped that those who have cultivated accumulatively are not left out by the Sagely strength, the hidden bestowment and obtain the present benefits.
It is thus certified: To understand the individual potential, ten existence and three knots are listed. Every exposition is in accord with the principles of the profound door. This is the end of the above discussion. The meanings are clarified in the three blessings as certification. As there are seven different passages, they are only a general introduction on the profound meanings. They are discussed as a mean to stop any misunderstanding in the contradiction of views in the Sutra and Commentary. So, every question is followed by the Sutra text as evidence. It is hoped that those who have faith will be doubt free, that the seeking of a rebirth will not be hindered. We should thus know.
The end of Chapter One – An exposition on the profound meaning of the 16 Contemplation Sutra (1)
I'm ORI the Light 