The Four Primal Teachings on the Contemplation Sutra By Great Master Shandao (1)- A Revised edition

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.

彌陀本誓願　　極樂之要門定散等迴向　　速證無生身

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.

我依菩薩藏　　頓教一乘海說偈歸三寶　　與佛心相應

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.

十方恒沙佛　　六通照知我今乘二尊教　　廣開淨土門

The Buddha in the ten directions equivalent to the Ganges Sands illumine on me, know 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.

願以此功德　　平等施一切同發菩提心　　往生安樂國

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.

此觀經一部之內。先作七門料簡。然後依文釋義。

In this Contemplation Sutra, firstly it is divided into seven sub-sections for discussion and the content will be explained later.

第一先標序題。1. The preface

第二次釋其名。2. An explanation on the title

第三依文釋義並辨宗旨不同教之大小。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.

第四正顯說人差別。4. Revealing the different types of Teacher in Dharma teaching

第五料簡定散二善通別有異。5. The two wholesomeness of concentration and mixed practices to show the differences in general or specific teachings. (other time)

第六和會經論相違。廣施問答釋去疑情。6. Harmonizing the contradiction in Sutra and Shastra by giving examples in questions and answers to clear doubts

第七料簡韋提聞佛正說得益分齊 7. Vaidehi listened to the Proper teaching of the Buddha and was benefitted.

第一先標序題者。竊以真如廣大。五乘不測其邊。法性深高。十聖莫窮其際。

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.

真如之體量量性不出蠢蠢之心。法性無邊邊體則元來不動。

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.

無塵法界凡聖齊圓。兩垢如如則普該於含識。

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.

恒沙功德寂用湛然。但以垢障覆深。淨體無由顯照。故使大悲隱於西化。驚入火宅之門灑甘露潤於群萌。

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.

輝智炬則朗重昏於永夜。三檀等備。四攝齊收。開示長劫之苦因。悟入永生之樂果。不謂群迷性隔樂欲不同。

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 cause 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.

雖無一實之機。等有五乘之用。致使布慈雲於三界。注法雨於大悲。莫不等洽塵勞。普沾未聞之益。菩提種子藉此以抽心。正覺之芽念念因茲增長。

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.

依心起於勝行。門餘八萬四千。漸頓則各稱所宜。隨緣者則皆蒙解脫。

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.

然眾生障重。取悟之者難明。雖可教益多門。凡惑無由遍攬。

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.

遇因韋提致請我今樂欲往生安樂。唯願如來教我思惟教我正受。然娑婆化主因其請故即廣開淨土之要門。

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 significant door of Pure Land expansively.

安樂能人顯彰別意之弘願。其要門者。即此觀經定散二門是也。定即息慮以凝心。散即廢惡以修善。迴斯二行求願往生也。

The Abled One of Serenity Bliss is able to reveal and show the special teachings of the magnificent vows. The significant door refers to the door of concentration and the door of mixed practices. Concentration means the mind is one-pointed and free from thoughts. Mixed practices mean to abstain from evils to cultivate wholesomeness. With the transference of merits of these two practices we can seek for a rebirth.

言弘願者。如大經說。一切善惡凡夫得生者莫不皆乘阿彌陀佛大願業力為增上緣也。

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.

又佛密意弘深。教門難曉。三賢十聖弗測所闚。況我信外輕毛敢知旨趣。

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.

仰惟釋迦此方發遣。彌陀即彼國來迎。彼喚此遣。豈容不去也。唯可勤心奉法畢命為期。捨此穢身。即證彼法性之常樂。此即略標序題竟。

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.

第二次釋名者。經言佛說無量壽觀經一卷。

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.

言佛者。乃是西國正音。此土名覺。自覺覺他覺行窮滿。名之為佛。

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.

言自覺者。簡異凡夫。此由聲聞狹劣唯能自利闕無利他大悲故。

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.

言覺他者。簡異二乘。此由菩薩有智故能自利。有悲故能利他。常能悲智雙行不著有無也。

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.

言覺行窮滿者。簡異菩薩。此由如來智行已窮時劫已滿出過三位故名為佛。

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.

言說者。口音陳唱故名為說。又如來對機說法多種不同。漸頓隨宜。隱彰有異。或六根通說。相好亦然。應念隨緣。皆蒙證益也。

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.

言無量壽者。乃是此地漢音。言南無阿彌陀佛者。又是西國正音。又南者是歸。無者是命。阿者是無。彌者是量。陀者是壽。佛者是覺。故言歸命無量壽覺。此乃梵漢相對其義如此。

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.

今言無量壽者是法。覺者是人。人法並彰故名阿彌陀佛。又言人法者是所觀之境。即有其二。一者依報。二者正報。

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

就依報中即有其三。一者地下莊嚴。即一切寶幢光明互相映發等是。二者地上莊嚴。即一切寶地池林寶樓宮閣等是。三者虛空莊嚴。即一切變化寶宮華網寶雲化鳥風光動發聲樂等是。

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.

如前雖有三種差別。皆是彌陀淨國無漏真實之勝相。此即總結成依報莊嚴也。

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.

又言依報者。從日觀下至華座觀已來總明依報。就此依報中即有通有別。言別者。華座一觀是其別依。唯屬彌陀佛也。餘上六觀是其通依。即屬法界之凡聖。但使得生者共同受用故言通也。

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.

又就此六中即有真有假。言假者。即日想水想冰想等是其假依。由是此界中相似可見境相故。言真依者。即從琉璃地下至寶樓觀已來是其真依。由是彼國真實無漏可見境相故。

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.

二就正報中亦有其二。一者主莊嚴。即阿彌陀佛是。二者聖眾莊嚴。即現在彼眾及十方法界同生者是。

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.

又就此正報中亦有通有別。言別者。即阿彌陀佛是也。

Again, in this Proper Reward they are subdivided into general and specific. The specific reward refers to Amitabha Buddha.

即此別中亦有真有假。言假正報者。即第八像觀是也。觀音勢至等亦如是。此由眾生障重染惑處深。佛恐乍想真容無由顯現。故使假立真像以住心想。同彼佛以證境故言假正報也。

In the specific reward there are also the real and the fake rewards. The fake proper reward refers to the 8^th 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.

言真正報者。即第九真身觀是也。此由前假正。漸以息於亂想心眼得開。粗見彼方清淨二報種種莊嚴以除昏惑。

The Real Proper Reward refers to the 9th Contemplation of the Genuine Body. The contemplation of the fake Proper reward body will gradually calm down our confused mind and the mind eyes will open up. We will be able to see the two types of pure rewards and all kinds of adornments in that Land. This helps to eradicate torpor and afflictions.

由除障故得見彼真實之境相也。

As the hindrances are eradicated the genuine states will come forth.

言通正報者。即觀音聖眾等已下是也。

The general Proper Rewards refer to Avalokitesvara, all the Sagely assemblies and others.

向來所言通別真假者。正明依正二報也。

The discussion on the general and specific, real and fake rewards clarifies the two types of rewards, the dependent and the proper rewards.

言觀者照也。常以淨信心手以持智慧之輝。照彼彌陀正依等事。

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.

言經者經也。經能持緯。得成匹丈有其丈用。經能持法理事相應。

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.

定散隨機義不零落。能令修趣之者必藉教行之緣因乘願往生證彼無為之法樂。

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.

既生彼國更無所畏。長時起行果極菩提。法身常住比若虛空。

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.

能招此益故曰為經。言一卷者。此觀經一部雖言兩會正說。總成斯一故名一卷。故言佛說無量壽觀經一卷。此即釋其名義竟。

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)

三辯釋宗旨不同教之大小者。如維摩經以不思議解脫為宗。如大品經以空慧為宗。此例非一。今此觀經即以觀佛三昧為宗。亦以念佛三昧為宗。一心迴願往生淨土為體。言教之大小者。問曰。此經二藏之中何藏攝。二教之中何教收。答曰。今此觀經菩薩藏收。頓教攝

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: Which store does it belong to among the two stores? Which teaching does it belong to in the two teachings? Answer: The Contemplation Sutra belongs to the Bodhisattva Store. It propounds the Instant Teaching.

四辯說人差別者。凡諸經起說不過五種。一者佛說。二者聖弟子說。三者天仙說。四者鬼神說。五者變化說。今此觀經是佛自說。問曰。佛在何處說。為何人說。答曰。佛在王宮為韋提等說

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.

五料簡定散兩門即有其六。一明能初言即是韋提。二明所請者即是世尊。三明能說者即是如來。四明所說即是定散二善十六觀門。五明能為即是如來。六明所為即韋提等是也。

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 talk is on the two wholesomeness of concentration and mixed practices and also the 16 contemplations. 5. Clarifying the one who propounds is the Thus Come One. 6. Clarifying the receivers are Vaidehi and the retinues.

問曰。定散二善因誰致請。答曰。定善一門韋提致請。散善一門是佛自說。

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.

問曰。未審。定散二善出在何文。今既教備不虛。何機得受。

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.

答曰。解有二義。一者謗法與無信八難及非人此等不受也。斯乃朽林碩石不可有生潤之期。此等眾生必無受化之義。除斯已外一心信樂求願往生。上盡一形下收十念。乘佛願力莫不皆往。此即答上何機得受義竟。

Answer: Here are the two explanation. 1. Those who cannot believe in this are people who have slandered the Dharma, who have no faith, who dwells 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.

言通者即有三義不同。何者。

Talking about ‘general’ it carries the three meanings. What are they?

一從韋提白佛唯願為我廣說無憂惱處者。即是韋提標心自為通請所求。

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.

二從唯願佛日教我觀於清淨業處者。即是韋提自為通請去行。

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.

三從世尊光臺現國。即是酬前通請為我廣說之言。雖有三義不同。答前通竟。

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. Even though there three points but the meanings are different. This is the end on the discussion of the word ‘general’.

言別者則有二義。一從韋提白佛我今樂生極樂世界彌陀佛所者。即是韋提自為別選所求。二從唯願教我思惟教我正受者。即是韋提自為請修別行。雖有二義不同。答上別竟。

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 each her how to visualize and how to enter right concentration is her specific request on cultivation. The two requests carry different meaning. This is the end of the answer to the ‘specific’ question.

從此已下次答定散兩門之義。

(5)

From here onwards are the answers on the two doors: concentration and mixed practices.

問曰。云何名定善。云何名散善。答曰。從日觀下至十三觀已來名為定善。三福九品名為散善。

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 13^th contemplation are known as the wholesomeness of concentration. The three blessings and nine grades of lotuses are known as the wholesomeness of mixed practices.

問曰。定善之中有何差別。出在何文。答曰。出何文者。經言教我思惟教我正受即是其文。言差別者即有二義。一謂思惟。二謂正受。言思惟者。即是觀前方便。思想彼國依正二報總別相也。即地觀文中說言。如此想者。名為粗見極樂國土。即合上教我思惟一句。言正受者。想心都息緣慮並亡。三昧相應名為正受。即地觀文中說言若得三昧見彼國地了了分明。即合上教我正受一句。定散雖有二義不同。總答上問竟。

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.

又向來解者與諸師不同。諸師將思惟一句用合三福九品以為散善。正受一句用通合十六觀以為定善。如斯解者將謂不然。何者。如華嚴經說。思惟正受者但是三昧之異名。與此地觀文同。以斯文證。豈得通於散善。又向來韋提上請但言教我觀於清淨業處。次下又請言教我思惟正受。雖有二請。唯是定善。又散善之文都無請處。但是佛自開。次下散善緣中說云亦令未來世一切凡夫已下即是其文。

Moreover, the explanations 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 himself talked about them. 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.

六和會經論相違。廣施問答釋去疑情者。就此門中即有其六。一先就諸法師解九品之義。二即以道理來破之。三重舉九品返對破之。四出文來證定為凡夫不為聖人。五會通別時之意。六會通二乘種不生之義。

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. 1^st A study of the explanation by other Masters on the nine grades. 2^nd Reasons are given to overturn the theory. 3^rd Talking about the nine grades again and point out the limitation. 4^th Giving the evidence in passages to show this teaching is for the mundane men, not the Sages. 5^th The relations of general and specific meanings. 6^th An explanation on the meaning why the two vehicles are not born.

(6)

初言諸師解者。先舉上輩三人。

Here is the explanation given by other Masters. First of all, they list out the three types of people in the superior grade.

言上上者是四地至七地已來菩薩。何故得知。由到彼即得無生忍故。

They say that the top position of the superior grade are bodhisattvas on the 4^th and 7^th ground. How do they know this? It is because on their arrival they will be certified to the Patience of No-birth.

上中者是初地至四地已來菩薩。何故得知。由到彼經一小劫得無生忍故。

The middle position of the superior grade are bodhisattvas on the first until the fourth ground. How do they know this? It is because on their arrival they will attain the Patience of No-birth in one small kalpa.

上下者是種性以上至初地已來菩薩。何故得知。由到彼經三小劫始入初地故。

The bottom position of the superior grade are bodhisattvas who are by their seed nature until the first ground. How do they know this? It is because on their arrival they will attain the first ground after three small kalpas.

此三品人皆是大乘聖人生位。次舉中輩三人者。

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.

諸師云。中上是三果人。何以得知。由到彼即得羅漢故。中中者是內凡。何以得知。由到彼得須陀洹故。中下者是世善凡夫。厭苦求生。何以得知。由到彼經一小劫得羅漢果故。

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.

此之三品唯是小乘聖人等也。These three positions are all small vehicle sages.

下輩三人者是大乘始學凡夫隨過輕重分為三品。共同一位求願往生者。未必然也。可知

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.

第二即以道理來破者。

Next, we will give reasons to show that the teachings of the Masters are incorrect.

上言初地至七地已來菩薩者。如華嚴經說。初地已上七地已來。即是法性生身變易生身。斯等曾無分段之苦。論其功用。已經二大阿僧祇劫。

We have just talk about the bodhisattvas from the first ground until the seventh ground. According to the Flower Adornment Sutra, the bodhisattva as 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.

雙修福智人法兩空。並是不可思議。神通自在轉變無方。

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.

身居報土常聞報佛說法。悲化十方須臾遍滿。更憂何事乃藉韋提為其請佛求生安樂國也。

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 Bliss?

以斯文證。諸師所說豈非錯也。答上二竟。

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.

上下者。上言從種性至初地已來者。未必然也。如經說。此等菩薩名為不退。身居生死。不為生死所染。如鵝鴨在水水不能濕。

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.

如大品經說。此位中菩薩由得二種真善知識守護故不退。何者。一是十方諸佛二是十方諸大菩薩。常以三業外加於諸善法無有退失。故名不退位也。

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.

此等菩薩亦能八相成道教化眾生。論其功行。已經一大阿僧祇劫。雙修福智等既有斯勝德。更憂何事乃藉韋提請求生也。以斯文證。故知諸師所判還成錯也。此責上輩竟。

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.

次責中輩三人者。諸師云中上是三果者。

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.

然此等之人三塗永絕四趣不生。現在雖造罪業。必定不招來報。如佛說言。此四果人與我同坐解脫床。既有斯功力。更復何憂乃藉韋提請求生路。

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 liberation.

然諸佛大悲於苦者。心偏愍念常沒眾生。是以勸歸淨土。亦如溺水之人急須偏救。岸上之者何用濟為。

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 whom should quickly be saved. It is not so urgent to relieve those who are standing on the shore.

以斯文證。故知諸師所判義同前錯也。以下可知

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.

第三重舉九品返對破者。諸師云上品上生人是四地至七地已來菩薩者。

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.

何故觀經云。三種眾生當得往生。何者為三。一者但能持戒修慈。二者不能持戒修慈。但能讀誦大乘。三者不能持戒讀經。唯能念佛法僧等。

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.’

此之三人各以己業專精勵意。一日一夜乃至七日七夜相續不斷。各迴所作之業求願往生。命欲終時。阿彌陀佛及與化佛菩薩大眾放光授手。如彈指頃即生彼國。

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.

以此文證。正是佛去世後大乘極善上品凡夫日數雖少作業時猛。何得判同上聖也。

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?

然四地七地已來菩薩論其功用不可思議。豈藉一日七日之善華臺授手迎接往生也。此即返對上上竟。

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.

次對上中者。諸師云是初地四地已來菩薩者。

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.

何故觀經云。不必受持大乘。云何名不必。或讀不讀故名不必。但言善解未論其行。又言深信因果。不謗大乘。以此善根迴願往生。命欲終時。阿彌陀佛及與化佛菩薩大眾一時授手即生彼國。

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.

以此文證。亦是佛去世後大乘凡夫行業稍弱。致使終時迎候有異。

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.

然初地四地已來菩薩論其功用如華嚴經說。乃是不可思議。豈藉韋提致請方得往生也。返對上中竟。

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.

次對上下者。諸師云是種性以上至初地已來菩薩者。

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.

何故觀經云亦信因果。云何亦信。或信不信故名為亦。

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’.

又言不謗大乘但發無上道心。唯此一句以為正業。更無餘善迴斯一行求願往生。

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.

命欲終時。阿彌陀佛及與化佛菩薩大眾一時授手即得往生。以斯文證。唯是佛去世後。一切發大乘心眾生行業不強。致使去時迎候有異。

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 great vehicle mind after the Buddha has entered Nirvana. Their karma of practice is not strong. That is why there is a difference in the way of welcoming.

若論此位中菩薩力勢。十方淨土隨意往生。豈藉韋提為其請佛。勸生西方極樂國也。返對上下竟。

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.

即此三品去時有異。云何異。上上去時。佛與無數化佛一時授手。上中去時。佛與千化佛一時授手。上下去時。佛與五百化佛一時授手。直是業有強弱。致使有斯差別耳。

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)

次對中輩三人者。諸師云中上是小乘三果者。何故觀經云。若有眾生受持五戒八戒。修行諸戒不造五逆。無眾過患。命欲終時。阿彌陀佛與比丘聖眾放光說法來現其前。此人見已即得往生。以此文證。亦是佛去世後持小乘戒凡夫。何小聖也。

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.

中中者。諸師云見道已前內凡者。何故觀經云。受持一日一夜戒迴願往生。命欲終時。見佛即得往生。以此文證。豈得言是內凡人也。但是佛去世後無善凡夫命延日夜逢遇小緣授其小戒。迴願往生。以佛願力即得生也。若論小聖。去亦無妨。但此觀經佛為凡說。不于聖也。

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.

中下者。諸師云小乘內凡已前世俗凡夫唯修世福求出離者。何故觀經云。若有眾生孝養父母行世仁慈。命欲終時。遇善知識為說彼佛國土樂事四十八願等。此人聞已即生彼國。以此文證。但是不遇佛法之人雖行孝養亦未有心希求出離。直是臨終遇善勸令往生。此人因勸迴心即得往生。又此人在世自然行孝。亦不為出離故行孝道也。

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.

次對下輩三人者。諸師云此等之人乃是大乘始學凡夫。隨過輕重分為三品。未有道位。難辨階降者。將謂不然。何者。此三品人無有佛法世俗二種善根。唯知作惡。何以得知。如下上文說。但不作五逆謗法。自餘諸惡悉皆具造無有慚愧乃至一念命欲終時。遇善知識為說大乘。教令稱佛一聲。爾時阿彌陀佛即遣化佛菩薩來迎此人即得往生。但如此惡人觸目皆是。若遇善緣即得往生。若不遇善定入三塗未可出也。

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.

下中者。此人先受佛戒。受已不持即便毀破。又偷常住僧物現前僧物。不淨說法乃至無有一念慚愧之心。命欲終時。地獄猛火一時俱至現在其前。當見火時。即遇善知識為說彼佛國土功德勸令往生。此人聞已即便見佛。隨化往生。初不遇善獄火來迎。後逢善故化佛來迎。斯乃皆是彌陀願力故也。

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 remorse. At the death bed, the ferocious fire from the hell burnt forth before him instantly. On seeing the fire, he encounters a good knowing adviser who speak 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.

下下者。此等眾生作不善業五逆十惡。具諸不善。此人以惡業故定墮地獄多劫無窮。命欲終時。遇善知識教稱阿彌陀佛勸令往生。此人依教稱佛乘念即生。此人若不遇善必定下沈。由終遇善七寶來迎。

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.

又看此觀經定善及三輩上下文意。總是佛去世後五濁凡夫。但以遇緣有異。致令九品差別。何者。上品三人是遇大凡夫。中品三人是遇小凡夫。下品三人是遇惡凡夫。以惡業故臨終藉善。乘佛願力。乃得往生。到彼華開方始發心。何得言是始學大乘人也。若作此見。自失誤他。為害茲甚。今以一一出文顯證。欲使今時善惡凡夫同沾九品。生信無疑。乘佛願力悉得生也。

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 the Buddha’s Vows.

第四出文顯證者。問曰。上來返對之義云何得知。世尊定為凡夫不為聖人者。未審。直以人情準義為當。亦有聖教來證。答曰。眾生垢重智慧淺近。聖意弘深。豈寧自輒。今者一一悉取佛說以為明證。就此證中即有其十句。何者。

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?

第一如觀經云。佛告韋提。我今為汝廣說眾譬。亦令未來世一切凡夫欲修淨業者得生西方極樂國土者。是其一證也。

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.

二言如來今者為未來世一切眾生為煩惱賊之所害者說清淨業者。是其二證也。

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.

三言如來今者教韋提希及未來世一切眾生觀於西方極樂世界者。是其三證也。

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.

四言韋提白佛。我今因佛力故見彼國土。若佛滅後諸眾生等濁惡不善五苦所逼。云何當見彼佛國土者。是其四證也。

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.

五如日觀初云。佛告韋提汝及眾生專念已下乃至一切眾生自非生盲有目之徒見日已來者。是其五證也。

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.

六如地觀中說言。佛告阿難。汝持佛語。為未來世一切眾生欲脫苦者說是觀地法者。是其六證也。

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.

七如華座觀中說言。韋提白佛。我因佛力得見阿彌陀佛及二菩薩。未來眾生云何得見者。是其七證也。

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.

八次下答請中說言。佛告韋提。汝及眾生欲觀彼佛者當起想念者。是其八證也。

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.

九如像觀中說言。佛告韋提。諸佛如來入一切眾生心想中。是故汝等心想佛時者。是其九證也。

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.

十如九品之中一一說言為諸眾生者。是其十證也。

Tenthly, in the nine grades of rebirth, every word is spoken for the sake of living being. This is the tenth evidence.

上來雖有十句不同。證明如來說此十六觀法但為常沒眾生。不于大小聖也。以斯文證。豈是謬哉

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?

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第五會通別時意者。

Fifth: An explanation of ‘a rebirth at other times.’

即有其二。一論云。如人念多寶佛。即於無上菩提得不退墮者。

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.

凡言菩提乃是佛果之名。亦是正報。道理成佛之法要須萬行圓備方乃剋成。豈將念佛一行即望成者。無有是處。

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 relies 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.

雖言未證。萬行之中是其一行。何以得知。如華嚴經說。功德雲比丘語善財言。我於佛法三昧海中唯知一行。所謂念佛三昧。以此文證。豈非一行也。雖是一行。於生死中乃至成佛永不退沒。故名不墮。

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.

問曰。若爾者。法華經云。一稱南無佛皆已成佛道。亦應成佛竟也。此之二文有何差別。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?

答曰。論中稱佛唯欲自成佛果。經中稱佛為簡異九十五種外道。然外道之中都無稱佛之人。但使稱佛一口即在佛道中攝。故言已竟。

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.

二論中說云。如人唯由發願生安樂土者。久來通論之家不會論意。錯引下品下生十聲稱佛。與此相似。未即得生。如一金錢得成千者。多日乃得。非一日即得成千。十聲稱佛亦復如是。但與遠生作因。是故未即得生。□佛直為當來凡夫。欲令捨惡稱佛。誑言□生。實未得生。名作別時意者。

In the 2^nd discussion it is thus said, ‘It is said a man will attain a rebirth in the Land of Serenity 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 recitations 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 instantly. 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’.

何故阿彌陀經云。佛告舍利弗。若有善男子善女人。聞說阿彌陀佛。即應執持名號。一日乃至七日一心願生。命欲終時。阿彌陀佛與諸聖眾迎接往生。次下十方各如恒河沙等諸佛各出廣長舌相。遍覆三千大千世界說誠實言。汝等眾生。皆應信是一切諸佛所護念經。言護念者。即是上文一日乃至七日稱佛之名也。今既有斯聖教以為明證。

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 the bestowment of 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.

未審。今時一切行者不知何意凡小之論乃加信受。諸佛誠言返將妄語。苦哉奈劇能出如此不忍之言。雖然仰願一切欲往生知識等善自思量。

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.

寧傷今世錯信佛語不可執菩薩論以為指南。若依此執者。即是自失誤他也。

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.

問曰。云何起行而言不得往生。

Question: Why do people practise the Buddha recitation yet they are unable to attain a rebirth?

答曰。若欲往生者。要須行願具足方可得生。今此論中但言發願不論有行。

Answer: A man who desires to attain a rebirth must be replete with vows and practice. Then 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.

問曰。何故不論

Question: Why is it not discussed?

答曰。乃至一念曾未措心。是故不論。

Answer: If he cannot even bring forth a single sincere mindfulness it will not be discussed.

問曰。願行之義有何差別。

Question: What is the difference in meaning on vows and practice?

答曰。如經中說。但有其行行即孤亦無所至。但有其願願即虛亦無所至。要須願行相扶所為皆剋。是故今此論中直言發願不論有行。是故未即得生與遠生作因者。其義實也。

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.

問曰。願意云何乃言不生。Question: He has brought forth the vows why do you say he is still not born?

答曰。聞他說言西方快樂不可思議。即作願言我亦願生。導此語已更不相續。故名願也。今此觀經中十聲稱佛即有十願十行具足。云何具足。言南無者即是歸命。亦是發願迴向之義。言阿彌陀佛者即是其行。以斯義故必得往生。

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.

又來論中稱多寶佛為求佛果即是正報。下唯發願求生淨土即是依報。一正一依。豈得相似。然正報難期。一行雖精未剋。依報易求。所以一願之心未入。雖然。譬如邊方投化即易為主即難。今時願往生者並是一切投化眾生。豈非易也。但能上盡一形下至十念。以佛願力莫不皆往。故名易也。斯乃不可以言定義。取信之者懷疑。要引聖教來明。欲使聞之者方能遣惑

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.

第六會通二乘種不生義者。

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)

問曰。彌陀淨國為當是報是化也。

Question: Is Amitabha Buddha Pure Land a land of reward or a land of transformation.

答曰。是報非化。云何得知。

Answer: It is a reward land, not a transformation land. How do we know this?

如大乘同性經說。西方安樂阿彌陀佛是報佛報土。

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.

又無量壽經云。法藏比丘在世饒王佛所行菩薩道時。發四十八願。一一願言。若我得佛。十方眾生稱我名號。願生我國。下至十念。若不生者不取正覺。今既成佛。即是酬因之身也。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.

又觀經中上輩三人臨命終時皆言阿彌陀佛及與化佛來迎此人。然報身兼化共來授手。故名為與。以此文證故知是報。然報應二身者眼目之異名。前翻報作應。後翻應作報。

Moreover, in the Contemplation Sutra those who dwell in the three positions of the superior grade will see Amitabha Buddha together 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 ‘eye’ or eyelet. The former is transforming the reward into transformation, the latter is transforming the transformation into reward.

凡言報者。因行不虛定招來果。以果應因故名為報。又三大僧祇所修萬行必定應得菩提。今既道成。即是應身。

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.

斯乃過現諸佛辨立三身。除斯已外更無別體。縱使無窮八相名號塵沙。剋體而論。眾歸化攝。今彼彌陀現是報也。

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.

問曰。既言報者。報身常住永無生滅。何故觀音授記經說阿彌陀佛亦有入涅槃時。此之一義若為通釋。

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.

答曰。入不入義者唯是諸佛境界。尚非三乘淺智所闚。豈況小凡輒能知也。雖然。必欲知者。敢引佛經以為明證。

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.

何者。如大品經涅槃非化品中說云。

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:

佛告須菩提。於汝意云何。若有化人作化人。是化頗有實事不空者不。

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?

須菩提言。不也世尊。

Subhuti said, ‘No, World Honoured One.’

佛告須菩提。色即是化。受想行識即是化。乃至一切種智即是化。

The Buddha told Subhuti, ‘Form is illusive. Feeling, thinking, intention and consciousness are illusive. Even the Savartha Wisdom is illusive.

須菩提白佛言。世尊。若世間法是化。出世間法亦是化。所謂四念處．四正勤．四如意足．五根．五力．七覺分．八聖道分．三解脫門．佛十力．四無所畏．四無礙智．十八不共法．并諸法果．及賢聖人．所謂須陀洹．斯陀含．阿那含．阿羅漢．辟支佛．菩薩摩訶薩．諸佛世尊。是法亦是化不。

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?

佛告須菩提。一切法皆是化。於是法中有聲聞法變化。有辟支佛法變化。有菩薩法變化。有諸佛法變化。有煩惱法變化。有業因緣法變化。以是因緣故。須菩提。一切法皆是化。

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.’

須菩提白佛言。世尊。是諸煩惱斷。所謂須陀洹果．斯陀含果．阿那含果．阿羅漢果．辟支佛道．斷諸煩惱習。皆是變化不。

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?’

佛告須菩提。若有法生滅相者皆是變化。

The Buddha told Subhuti, ‘If a dharma possesses the marks of birth and extinction it is a manifestation.’

須菩提言。世尊。何等法非變化。

Subhuti said, ‘World Honoured One, what kind of dharma is not a manifestation?’

佛言。若法無生無滅是非變化。

The Buddha said, ‘If a dharma is without birth and death it is not a manifestation.’

須菩提言。何等是不生不滅非變化。

Subhuti asked, ‘What is it which is neither born nor become extinct, which is not a manifestation?’

佛言。無誑相涅槃是法非變化。

The Buddha said, ‘Nirvana with the mark of no falsehood is not a dharma of manifestation.’

世尊。如佛自說。諸法平等非聲聞作。非辟支佛作。非諸菩薩摩訶薩作。非諸佛作。有佛無佛諸法性常空。性空即是涅槃。云何涅槃一法非如化。

’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 one dharma of Nirvana is not a manifestation?’

佛告須菩提。如是如是。諸法平等非聲聞所作乃至性空即是涅槃。若新發意菩薩聞是一切法皆畢竟性空乃至涅槃亦皆如化者心則驚怖。為是新發意菩薩故。分別生滅者如化不生不滅者不如化耶。

The Buddha told Subhuti, ‘So it is, so it is. All the Dharma is equal. It is not done by the Sravaka and until the emptiness in nature is 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.’

今既以斯聖教驗知彌陀定是報也。縱使後入涅槃。其義無妨。諸有智者應知。

Now we have learnt from this Sagely Teaching and we are sure that Amitabha Buddha is truly a Reward Buddha. Even if he enters Nirvana later, there is no difference in the meaning. All the wise ones should understand this.

問曰。彼佛及土既言報者。報法高妙。小聖難階。垢障凡夫云何得入。

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. How can the mundane men who are filthy, who with many obstacles manage to enter?

答曰。若論眾生垢障。實難欣趣。正由託佛願以作強緣。致使五乘齊入。

Answer: If we look at the filth and obstacles of living beings, it is truly difficult to attain a rebirth. But the attainment of a rebirth solely relies on the Buddha’s Vows which act as a strong condition, that this strength enables all the five vehicles to attain a rebirth.

問曰。若言凡夫小聖得生者。何故天親淨土論云女人及根缺二乘種不生。今彼國中現有二乘。如斯論教若為消釋。

Question: If you say the mundane men and small vehicle are able to attain a rebirth, what is the reason in the Pure Land Shastra by Vasubandhu Bodhisattva stated that women, those with impaired roots and two vehicles are not born? Now that there are also the two vehicles in that Land. How to relate them in the Sutra and Shastra?

答曰。子但誦其文不闚理。況加以封拙懷迷無由啟悟。今引佛教以為明證。卻汝疑情。何者。即觀經下輩三人是也何以得知。如下品上生云。或有眾生。多造惡法。無有慚愧。如此愚人命欲終時。遇善知識為說大乘。教令稱阿彌陀佛。當稱佛時。化佛菩薩現在其前。金光華蓋迎還彼土。華開已後觀音為說大乘。此人聞已即發無上道心。

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. On hearing the teaching, the man will bring forth the Unsurpassed Bodhi Mind.

問曰。種之與心有何差別。

Question: What is the difference of seed nature and mind?

答曰。但以取便而言。義無差別。當華開之時。此人身器清淨正堪聞法。亦不簡大小。但使得聞即便生信。是以觀音不為說小。先為說大。聞大歡喜即發無上道心。即名大乘種生。亦名大乘心生。又當華開時。觀音先為說小乘者。聞小生信。即名二乘種生。亦名二乘心生。此品既爾。下二亦然。此三品人俱在彼發心。正由聞大即大乘種生。由不聞小故。所以二乘種不生。凡言種者即是其心也。上來解二乘種不生義竟。

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, if Guan Yin first 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.

女人及根缺義者。彼無故可知。又十方眾生修小乘戒行願往生者。一無妨礙悉得往生。但到彼先證小果。證已即轉向大。一轉向大以去更不退生二乘之心。故名二乘種不生。前解就不定之始。後解就小果之終也。應知

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.

第七料簡韋提聞佛正說得益分齊者。

The seventh part of Primal teaching is when Vaidehi listened to the Buddha’s Proper teaching and obtained the benefits for herself and others.

問曰。韋提既言得忍。未審。何時得忍。出在何文。

Question: It is mentioned that Vaidehi attained the Patience. I do not know which passage shows that she has attained the patience.

答曰。韋提得忍出在第七觀初。經云。佛告韋提。佛當為汝分別解說除苦惱法。說是語時。無量壽佛住立空中。觀音勢至侍立左右。時韋提應時得見。接足作禮。歡喜讚歎即得無生法忍。何以得知。如下利益分中說言。得見佛身及二菩薩。心生歡喜。歎未曾有。廓然大悟得無生忍。非是光臺中見國時得也。

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.

問曰。上文中說言。見彼國土極妙樂事。心歡喜故應時即得無生法忍。此之一義云何通釋。

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?

答曰。如此義者但是世尊酬前別請舉勸利益方便之由序。何以得知。次下文中說言。諸佛如來有異方便令汝得見。次下日想水想冰想乃至十三觀已來盡名異方便也。欲使眾生於此觀門一一得成。見彼妙事心歡喜故即得無生。斯乃直是如來慈哀末代舉勸勵修。欲令積學之者無遺聖力冥加現益故也