Major Expositions

KGSS IV : 7-13

[Passages from the Masters: Vasubandhu and T'an-luan]

7 The Treatise on the Pure Land states:

Concerning "the fulfilment of the adornment of the virtue of wondrous sound," the gatha states:

The land's pure sound deeply enlightens beings far and wide;
Subtle and wondrous, it is heard throughout the ten quarters.

Why is this inconceivable? The sutra declares, "Those who, simply hearing of the purity and happiness of that land, earnestly desire to be born there, and those who attain birth, immediately enter the stage of the truly settled." This shows that the land's very name performs the Buddha's work [of saving others]. How can this be conceived?

Concerning "the fulfilment of the adornment of the virtue of the lord," the gatha states:

Amida, the perfectly enlightened,
Being dharma-king, makes [the Pure Land] abide and sustains it with his good.

Why is this inconceivable? Amida, the perfectly enlightened, surpasses conceivability. The Pure Land of happiness is sustained by the power of the good of Amida, the perfectly enlightened. How can this be conceived?

Abide means not to change or perish; sustain means to keep from scattering or losing. If a salve that prevents spoilage is applied to seeds, they will not rot though placed in water, nor burn though placed in fire, and later, under proper conditions, they will sprout immediately. Why? Because of the salve's power. People, once born in the Pure Land of happiness, later conceive in their hearts the wish to be born in the three realms to teach and guide sentient beings; they then abandon their life in the Pure Land and receive birth in accord with their aspiration. Though they are born into the flames of various births in the three realms, the seed of supreme enlightenment will never rot. Why? Because they are sustained by the good of Amida, the perfectly enlightened.

Concerning "the fulfilment of the adornment of the virtue of fellow beings," the gatha states:

The beings of the Tathagata's pure lotus
Are born transformed from the lotus of perfect enlightenment.

Why is this inconceivable? In this world of miscellaneous modes of birth, whether beings are born from womb, egg, or moisture or by sudden metamorphosis, their fellow beings are numerous, and these fellow beings experience pain and pleasure in a myriad variations because of their diverse karmas. In that land of happiness, every single being is born transformed from the pure lotus of Amida Tathagata's perfect enlightenment, for they are the same in practicing the nembutsu and follow no other way. This extends even to this world, so that all nembutsu practicers within the four seas are brothers and sisters. The fellow beings are innumerable. How can this be conceived?

8 Further, it states:

Although there are initially nine grades among those aspiring for birth, now [in the Pure Land] there are no distinctions whatsoever. It is like the waters of the Tzu and Sheng becoming one in taste upon entering the sea. How can this be conceived?

9 Further, the Treatise states:

Concerning "the fulfilment of the adornment of the virtue of purity," the gatha states:

Contemplating the features of that world,
I see that it transcends the three realms.

Why is this inconceivable? When foolish beings possessed of blind passions attain birth in the Pure Land, they are not bound by the karmic fetters of the three realms. That is, without severing blind passions, they realize nirvana itself. How can this be conceived?

[Tao-ch'o]

10 Passages on the Land of Happiness states:

The majestic powers of the two Buddhas, Amida and Sakyamuni, are equal. Sakyamuni Tathagata, however, speaks not of his own capacities, but purposely reveals Amida's excellence; this is from his desire that every single sentient being be equally brought to take refuge in Amida. Hence, in various sutras Sakyamuni praises and leads beings to take refuge in Amida; we must recognize this to be the Buddha's intent. Master T'an-luan's fundamental intention, then, was indeed to take refuge in the West. He therefore expresses praise in hymns based on the Larger Sutra:

The sravakas and bodhisattvas of the land of happiness,
And the human beings and devas also, all perfectly attain wisdom;
In bodily appearance and adornments they do not differ at all.
The terms for them differ simply in accordance with usage elsewhere.
Their countenances, dignified and wonderful, are beyond compare;
Delicate and subtle, their bodies are not human beings' or devas'.
Theirs are the body of emptiness, the body of boundlessness;
Therefore, I pay homage to the one possessing the power of equality.

[Shan-tao]

11 The Commentary of the Master of Kuang-ming temple states:

Concerning the "universal Vow," it is as set forth in the Larger Sutra. The attainment of birth of all foolish beings, whether good or evil, is always, without exception, by being carried by the karmic power of Amida Buddha's great Vow and accepting it as the decisive cause. Further, the Buddha's innermost intent is vast and profound; hence, his teachings are difficult to grasp. It cannot be fathomed by the three classes of the wise or the ten classes of sages. Much less, then, can it be fathomed by us, petty foolish beings who have not reached even the stages of understanding. How should we know its significance?

As I reverently reflect, I see that Sakyamuni exhorts us on this shore, and that Amida, from that land, comes to welcome us. From there we are beckoned to, from here we are urged on; how could we refuse to go? Just earnestly devote yourself to this dharma with life's limit as the end, and abandoning completely this defiled existence, immediately realize the eternal bliss of dharma-nature.

12 Further, it states:

The city of bliss, tranquil and uncreated, in the West,
Is ultimately free and peaceful, far removed from being and nonbeing;
Great compassion imbues the heart, so that one sports in the dharma-realm;
Transforming oneself into various bodies, one benefits all beings equally, without discrimination.

Manifesting transcendent powers, one teaches the dharma;
Realizing Buddha's features and marks, one enters nirvana without residue.
Miraculously created adornments are manifested at will;
Those sentient beings who see them have all their karmic evil swept away.

Further, it states in praise:

Let us return! Do not abide
In this homeland of maras. Since innumerable kalpas ago
We have been transmigrating
Passing through all the six courses.

Nowhere has there been any pleasure;
We hear only the voices of grief and sorrow.
After this present lifetime has ended,
Let us enter the city of nirvana!

[Conclusion to the Aspect of Going Forth]

13 As I contemplate the teaching, practice, shinjin, and realization of the true essence of the Pure Land way, I see that they are the benefit that the Tathagata directs to us in his great compassion.

Therefore, whether with regard to the cause or to the fruition, there is nothing whatever that has not been fulfilled through Amida Tathagata's directing of virtue to beings out of his pure Vow-mind. Because the cause is pure, the fruit is also pure. Reflect on this.