Notes on the Inscriptions on Sacred Scrolls
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Notes on the Inscriptions on Sacred Scrolls
It is stated in the Larger Sutra of Immeasurable Life:
If, when I attain Buddhahood, the sentient beings of the ten quarters, with sincere mind entrusting themselves, aspiring to be born in my land, and saying my Name perhaps even ten times, should not be born there, may I not attain the supreme enlightenment. Excluded are those who commit the five grave offenses and those who slander the right dharma.
It is stated in the Larger Sutra of Immeasurable Life: the sutra that teaches the Tathagata's Forty-eight Vows.
If, when I attain Buddhahood: "If, when I have attained Buddhahood."
The sentient beings of the ten quarters: all the beings throughout the ten quarters.
With sincere mind entrusting themselves: Sincere means true and real. "True and real; this is what sincere mind means. From the very beginning sentient beings, who are filled with blind passions, lack a mind true and real, a heart of purity, for they are possessed of defilements, evil, and wrong views. Entrusting is to be free of doubt, believing deeply and without any double-mindedness that the Tathagata's Primal Vow is true and real. This entrusting with sincere mind, then, is that arising from the Vow in which Amida urges every being throughout the ten quarters, "Entrust yourself to my Vow, which is true and real"; it does not arise from the hearts and minds of foolish beings of self-power.
Aspiring to be born in my land: "Out of the entrusting with sincere mind that is Other Power, aspire to be born in the Pure Land of happiness!"
Saying my Name perhaps even ten times: In encouraging us to say the Name that embodies the Vow, the Tathagata added perhaps even to the words ten times to show that there is no set number of times the Name must be said and to teach sentient beings that there is no determined hour or occasion for saying it. Since we have been given this Vow by the Tathagata, we can take any occasion in daily life for saying the Name and need not wait to recite it at the very end of life; we should simply give ourselves up totally to the entrusting with sincere mind of the Tathagata. When persons realize this true and real shinjin, they enter completely into the compassionate light that grasps, never to abandon, and hence become established in the stage of the truly settled. Thus it is written.
Should not be born there, may I not attain the supreme enlightenment: "If the person who has realized entrusting with sincere mind is not born in my Pure Land, may I not become a Buddha." This, the essential purport of the Primal Vow, can be found fully explained in the Essentials of Faith Alone. "Faith alone" is the heart that aspires solely to this true and real entrusting.
Excluded are those who commit the five grave offenses and those who slander the right dharma: Excluded means that those who commit the five grave offenses are rejected and reveals how grave the evil of slandering the dharma is. By showing the gravity of these two kinds of wrongdoing, these words make us realize that all the sentient beings throughout the ten quarters, without a single exception, will be born in the Pure Land.
(1) -
It further states:
The power of the Buddha's Primal Vow is such
That those who, hearing the Name, aspire for birth,
All reach that land -
Their attainment of nonretrogression coming about of itself.
The power of the Buddha's Primal Vow: the power of the Primal Vow of Amida.
Hearing the Name, aspire for birth: Hearing is to entrust oneself to the Name that embodies the Tathagata's Vow.
Aspire for birth: "Aspire to be born in the land of purity and happiness!"
All reach that land: Those who entrust themselves to the Name embodying the Vow and desire to be born will all, without exception, reach the Pure Land.
Their attainment of nonretrogression coming about of itself: Of itself (ji) means that the calculation of sentient beings is not involved at all; it being made to become so, one is brought to attainment of the stage of nonretrogression. Of itself expresses jinen.
Attainment is to reach, to take as the essence. Thus: "The persons who entrust themselves to the Name embodying the Tathagata's Primal Vow are brought to the stage of nonretrogression naturally, by jinen. Realize that you should take this as the essence."
Nonretrogression is the stage at which a person becomes settled as one who will necessarily attain Buddhahood. With these words, Sakyamuni teaches us to take reaching the stage of the truly settled as the essence.
(2) -
It further states:
Necessarily one achieves the abandoning of this world, transcending and parting from it, and attains birth in the land of peace. One cuts off crosswise the five evil courses and the evil courses close naturally (jinen). Ascending the way is without limit; to go is easy and yet no one is born there. Never at variance with that land, one is drawn by its spontaneous working (jinen).
Necessarily one achieves the abandoning of this world, transcending and parting from it, and attains birth in the land of peace. Necessarily means it has become settled. It further expresses the working of jinen. Parting from: to sever, cast away, and become free of. Abandoning: to cast away, go forth, depart. This passage means that one transcends, becomes free of, and departs from transmigration in birth-and-death, cutting off and abandoning this Saha world; it means that one shall definitely attain birth in the Pure Land of peace. Peace expresses praise of Amida and indicates the Pure Land of happiness.
One cuts off crosswise the five evil courses and the evil courses close naturally (jinen). Crosswise: laterally or transcendently. This means that because persons entrust themselves to the power of Tathagata's Vow - this is the absence of calculation on the part of the practicer - they cut off and abandon the five evil courses and become free of the four modes of birth naturally, by jinen; it signifies Other Power. This is the meaning of "crosswise leap." "Crosswise" is used in contrast with lengthwise, "leap" in contrast with going around. "Lengthwise" and "going around" characterize the self-power Path of Sages; the crosswise leap is the fundamental intent of the true teaching of Other Power.
Cuts off means to sever crosswise the bonds of the five evil courses. The evil courses close naturally: When a person takes refuge in the power of the Vow, the five courses of birth-and-death are closed off; hence, close naturally. That is, drawn by the Primal Vow as the karmic cause, one attains birth in the Pure Land naturally, by jinen.
Ascending the way is without limit. Ascending: attaining the supreme nirvana. Way: the enlightenment of great nirvana.
To go is easy and yet no one is born there. To go is easy: When persons allow themselves to be carried by the power of the Primal Vow, they are certain to be born in the land that has been fulfilled through it; hence, it is easy going there. No one is born there: Because people of true and real shinjin are extremely rare, those born in the true fulfilled land are few. Hence, Master Genshin states that those born in the fulfilled Pure Land are extremely few; those born in the transformed Pure Land are many.
Never at variance with that land, one is drawn there by its spontaneous working (jinen). That land is the Pure Land of peace. Never at variance means not upside down, not at variance. Through the karmic power of the great Vow, the person who has realized true and real shinjin naturally is in accord with the cause of birth in the Pure Land and is drawn by the Buddha's karmic power; hence the going is easy, and ascending to and attaining the supreme great nirvana is without limit. Thus the words, one is drawn there by its spontaneous working (jinen). One is drawn there naturally by the cause of birth, the entrusting with sincere mind that is Other Power; this is the meaning of drawn. Jinen means that there is no calculating on the part of the practicer.
(3) -
The inscription in praise of Bodhisattva Mahasthamaprapta:
The Sutra on the Samadhi of Heroic Advance states,
Mahasthamaprapta realized the perfect, all-pervasive truth of the nembutsu: The dharma-prince Mahasthamaprapta, along with his company of fifty-two bodhisattvas, directly rose from his seat and, prostrating himself at the feet of the Buddha, addressed him, "I recall that ages ago, past kalpas countless as the sands of the Ganges, a Buddha named Immeasurable Light appeared in the world. He was the first of twelve Tathagatas who succeeded each other, each abiding for one kalpa. The last Buddha was named Light that Surpasses the Sun and Moon; this Buddha taught me the nembutsu-samadhi... If sentient beings are mindful of Amida Buddha and say the Name, without fail they will see the Buddha in the present and in the future. The Buddha will never be far from them. Without depending on any expedient means they will naturally attain awakening in their hearts. They are like persons who, imbued with incense, possess its fragrance; hence, they are called 'those adorned with the fragrance of light.' When at first I was in the bodhisattva stage I attained insight into the nonorigination of all existence with the heart of the nembutsu. Now in this world I embrace persons of the nembutsu and bring them to the Pure Land."
Mahasthamaprapta realized the perfect, all-pervasive truth of the nembutsu: Bodhisattva Mahasthamaprapta realized the nembutsu. Realized refers to the realization of enlightenment while in the bodhisattva stage. Thus, it was the nembutsu to which Bodhisattva Mahasthamaprapta was enlightened.
The dharma-prince Mahasthamaprapta, along with his company: fifty-two bodhisattvas and Mahasthamaprapta are companions in a single group.
I recall that ages ago: "I look back, kalpas countless as the sands of the Ganges in the past."
A Buddha named Immeasurable Light appeared in the world: A Buddha, Amida Tathagata, appeared in the world. This Buddha of twelve kinds of radiance appeared in the world twelve times; this is expressed, twelve Tathagatas who succeeded each other, each abiding for one kalpa. Twelve Tathagatas refers to the names for Amida Tathagata's twelve kinds of radiance. Succeeded each other, each abiding for one kalpa refers to the twelve appearances in this world by the Buddha of twelve kinds of radiance.
The last Buddha was named Light that Surpasses the Sun and Moon: The last Buddha - the final appearance in the world of the Buddha of twelve kinds of radiance - was called Buddha of Light that Surpasses the Sun and Moon.
This Buddha taught me the nembutsu-samadhi: The final Buddha, Buddha whose Light Transcends the Sun and Moon, taught Mahasthamaprapta the nembutsu-samadhi.
If sentient beings are mindful of Amida Buddha and say the Name: if a sentient being keeps the Buddha in mind and says the Name. Without fail they will see the Buddha in the present and in the future. The Buddha will never be far from them. Without depending on any expedient means they will naturally attain awakening in their hearts: Both in this life and in the future they will see the Buddha without fail. The Buddha will never be apart from them. Without depending on expedient means, they will attain enlightenment naturally, by jinen.
They are like persons who, imbued with incense, possess its fragrance: A person with the heart of the nembutsu is like one whose body is possessed of its fragrance; the heart of Mahasthamaprapta is thus likened to a person possessing fragrance. Hence it is stated, he is called "one adorned with the fragrance of light." Bodhisattva Mahasthamaprapta, possessing the heart of the nembutsu within his heart, is likened to a person imbued with incense. He therefore states, When at first I was in the bodhisattva stage I attained insight into the nonorigination of all existence with the heart of the nembutsu. Now in this world: now in this Saha world. I embrace persons of the nembutsu and bring them into the Pure Land: "Taking in persons of the nembutsu, I bring them into the Pure Land."
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The inscription in praise of Bodhisattva Nagarjuna:
The Commentary on the Ten Bodhisattva Stages states,
Those who think on Amida Buddha's
Immeasurable power and virtues
Immediately enter the stage of the definitely settled;
For this reason I constantly think on Amida.
If persons aspire to attain Buddhahood
And think on Amida in their hearts,
At that moment the Buddha will appear before them;
For this reason I take refuge.
Those who think on Amida Buddha's immeasurable power and virtues: one should ponder the immeasurable virtues of the Buddha.
Immediately enter the stage of the definitely settled: The moment persons entrust themselves to the Buddha, they enter the stage of the definitely settled. Enter the stage of the definitely settled: When a person thinks on Amida truly, without fail he or she becomes established in the stage of the truly settled.
If persons aspire to attain Buddhahood and think on Amida in their hearts: If persons aspire to attain Buddhahood, they should think in their hearts on Amida. When they think on Amida, at that moment the Buddha will appear before them. Appear before them: The Tathagata will appear for the sake of persons who entrust themselves.
For this reason I take refuge: Bodhisattva Nagarjuna constantly takes refuge in Amida Tathagata.
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The Treatise of Bodhisattva Vasubandhu states:
O World-honored one, with the mind that is single
I take refuge in the Tathagata of unhindered light
Filling the ten quarters
And aspire to be born in the land of happiness.
Relying on the sutras
In which the manifestation of the true and real virtues is taught,
I compose a gatha of aspiration, a condensation, [note]
That accords with the Buddha's teaching.
Contemplating the features of that world,
I see that it transcends the three realms.
It is infinite, like space,
Vast and boundless.
It further states,
Contemplating the power of the Buddha's Primal Vow,
I see that no one who encounters it passes by in vain;
It quickly brings to fullness and perfection
The great treasure ocean of virtues.
The Treatise of Bodhisattva Vasubandhu states: Vasubandhu is an Indian name. In China he is called Bodhisattva T'ien-ch'in and, more recently, Bodhisattva Shih-ch'in. Old translations have T'ien-ch'in, new ones Shih-ch'in. The treatise states: Treatise refers to the work written by Bodhisattva Vasubandhu to expound Amida's Primal Vow. States means to reveal the essential meaning. This treatise is the Treatise on the Pure Land, also known as the Treatise on Birth in the Pure Land.
O World-honored one, with the mind that is single, I: The World-honored one is Sakyamuni Tathagata. I: Bodhisattva Vasubandhu declares himself. With the mind that is single: to be without doubt or double-mindedness concerning the words of the World-honored one, the master of the teaching. This is none other than true shinjin.
Take refuge in the Tathagata of unhindered light filling the ten quarters: Take refuge translates Namu. It means to follow the command of the Tathagata. The Tathagata of unhindered light filling the ten quarters is Amida Tathagata. This Tathagata is light. Filling the ten quarters: Filling means going to the ends; completely. The light goes completely to the ends of the worlds throughout the ten quarters. Unhindered: unimpeded by the blind passions and karmic evil of sentient beings. Tathagata of light: Amida Buddha. This Tathagata is called the Buddha of light surpassing conceptual understanding and is the form of wisdom. Know that Amida pervades the lands countless as particles throughout the ten quarters.
And aspire to be born in the land of happiness: Saying the Name and entrusting himself to this Buddha of unhindered light, Bodhisattva Vasubandhu aspires to be born in the land of happiness.
Relying on the sutras in which the manifestation of the true and real virtues is taught, I: With I, Vasubandhu, the author of the treatise, declares himself. Relying on the sutras: Sutra is an Indian term for the recorded words of the Buddha, including both the Mahayana and Hinayana teachings. Here, however, "sutra" indicates the Mahayana sutras, not those of the Hinayana. The "three scriptures" which we use are Mahayana sutras, and Vasubandhu's phrase means "depending on these three Mahayana sutras." True and real virtues: the sacred Name that embodies the Vow. Manifestation: form.
Compose a gatha of aspiration, a condensation: Gatha here refers to words that express the essence of the Primal Vow. A condensation is wisdom, the wisdom of unhindered light.
That accords with the Buddha's teaching means that the content of the Treatise on the Pure Land conforms with Sakyamuni's teaching and Amida's Vow.
Contemplating the features of that world, I see that it transcends the three realms: He sees that world of happiness to be boundless, like empty space; its breadth and vastness are likened to empty space.
Contemplating the power of the Buddha's Primal Vow, I see that no one who encounters it passes by in vain: Beholding the power of the Tathagata's Primal Vow, I see that people who entrust themselves to it do not meaninglessly remain in samsaric life here.
It quickly brings to fullness and perfection the great treasure ocean of virtues: Able to bring quickly means that the great treasure ocean of virtues is effectively brought to perfect fulfillment in the persons who entrust themselves to the power of the Primal Vow. The boundlessness, expansiveness, and all-inclusiveness of the Tathagata's virtues is likened to the unobstructed fullness of the waters of the great ocean.
(6) -
The inscription on the portrait of Ch'i dynasty master T'an-luan:
The monk T'an-luan, disciple of Sakyamuni, was a native of Wen-shui district in Ping-chou. He lived from the latter part of the Wei dynasty to the beginning of the northern Ch'i dynasty. Of towering and wondrous intellect, he was renowned in the three countries, and his penetrating insight into the sutras set him apart from all others. The ruler of Liang, King Hsiao, always turned to the north and paid homage to T'an-luan as to a bodhisattva. T'an-luan wrote a commentary on the Treatise on Birth in the Pure Land in two fascicles.
This passage is taken from the three-fascicle Treatise on the Pure Land Teaching by Chia-ts'ai, a disciple of Sakyamuni.
The monk T'an-luan, disciple of Sakyamuni, was a native of Wen-shui district in Ping-chou: Ping-chou is the name of a province. Wen-shui district is a place name.
He lived from the latter part of the Wei dynasty to the beginning of the northern Ch'i dynasty: The latter part of the Wei dynasty is an era in Chinese history.
Of towering and wondrous intellect extols the master's wisdom as incomparable.
He was renowned in the three countries: Three countries refers to the Wei, Ch'i, and Liang dynasties. Renowned: He was famous throughout these three countries.
Penetrating insight into the sutras: He attained a profound and extensive knowledge of a wide range of scriptures. Set him apart from all others: He was preeminent among men.
The ruler of Liang: a king during the Liang dynasty named Hsiao. Always turned to the north and paid homage: This king of Liang always paid homage to T'an-luan, who was in the north, as to a bodhisattva.
Commentary on the Treatise on Birth in the Pure Land: he composed a detailed exegesis of the Treatise on the Pure Land known as the 'commentary [that is a bodhisattva's] treatise'. In two fascicles: This commentary comprises two fascicles.
The three-fascicle Treatise on the Pure Land Teaching by Chia-ts'ai, disciple of Sakyamuni: Chia-ts'ai was a patriarch of the Pure Land teaching and a man of wisdom. These words praising T'an-luan appear in this venerable man's three-fascicle work, the Treatise on the Pure Land Teaching.
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The inscription on the portrait of the T'ang dynasty master Shan-tao of Kuan-ming temple:
Chih-yung praises the extraordinary virtue of Shan-tao: "Shan-tao is an incarnation of Amida Buddha. To say the Buddha's six-character Name is to praise the Buddha; it is to repent; it is to awaken the aspiration for birth and turn over the virtue. All the roots of good adorn the Pure Land."
Chih-yung was a venerable monk of China. He praises the extraordinary virtue of Shan-tao, "Shan-tao is an incarnation of Amida Buddha."
To say the Buddha's six-character Name: to say Namu-amida-butsu. Is to praise the Buddha: To say Namu-amida-butsu is to praise the Buddha.
Further, it is to repent: To say Namu-amida-butsu is to repent all the karmic evil one has committed since the beginningless past.
It is to awaken the aspiration for birth and turn over the virtue: To say Namu-amida-butsu is to desire to be born in the Pure Land of peace. Further, it is to give this virtue to all sentient beings.
All the roots of good adorn the Pure Land: Know that the Buddha has gathered all roots of good into the three syllables, A-mi-da, so that to say the Name, Namu-amida-butsu, is to adorn the Pure Land. Such is Master Chih-yung's praise of Shan-tao.
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Master Shan-tao states:
Namu means "to take refuge." It furthers signifies aspiring for birth and directing virtue. Amida-butsu is the practice. Because of this import, one necessarily attains birth.
Namu means "to take refuge." "To take refuge" is to respond to the command and follow the call of the two honored ones, Sakyamuni and Amida. Thus Shan-tao explains, Namu means to take refuge.
It further signifies aspiring for birth and directing the virtue: the aspiration to be born in the Pure Land of happiness in response to the call of the two honored ones.
Amida-butsu is explained as the practice, which means we should know that the fulfilled practice is none other than the Primal Vow in which Bodhisattva Dharmakara selected the Name. It is the act-as-cause by which birth in the Pure Land of peace is truly settled.
Because of this import: since it has the import of being the cause by which birth is truly settled.
One necessarily attains birth: Attain means to be brought to attainment. Birth means to be born in the Pure Land. Necessarily: One is brought to the attainment of birth naturally, by jinen. Jinen means that one does not calculate in any way whatever.
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Further he states:
Concerning the expression, Each living thing being grasped by Amida, a manifestation of the decisive cause of birth: it is declared among the Forty-eight Vows taught in the Larger Sutra of Immeasurable Life, "If, when I attain Buddhahood, the sentient beings of the ten quarters, aspiring to be born in my land, saying my Name even down to ten times, and being carried by the power of my Vow, were not to be born there, then may I not attain perfect enlightenment." This means that practicers who aspire to be born are grasped by the power of the Vow and brought to attainment of birth when their lives end. Hence the expression, Each living thing being grasped by Amida, a manifestation of the decisive cause of birth.
Each living thing being grasped by Amida, a manifestation of the decisive cause of birth: Each living thing being grasped means that in the Vow Amida grasps every sentient being throughout the ten quarters.
Among the Forty-eight Vows taught in the Larger Sutra of Immeasurable Life: Know that what follows are the words of Sakyamuni teaching Amida Tathagata's Primal Vow.
If, when I attain Buddhahood: Bodhisattva Dharmakara vows, "If, when I have attained Buddhahood."
The sentient beings in the ten quarters: All the beings throughout the ten quarters - ourselves.
Aspiring to be born in my land exhorts us, "Aspire to be born in the Pure Land of bliss!"
Saying my Name: "When I have attained Buddhahood, my Name shall be uttered."
Even down to ten times refers to people who say the Name as few as ten times. Even down to means that neither those who say the Name more than ten times nor those who only hear the Name are omitted or excluded from birth in the Pure Land.
Being carried by the power of my Vow: Entrust is a command to allow oneself to be carried by the power of the Primal Vow. It further connotes wisdom. Wisdom is to know that Amida brings one to ride on the power of the Vow. It is to know that, being carried by the power of the Vow, one will be born in the Pure Land of bliss.
Were not to be born there, then may I not attain perfect enlightenment: "If people who entrust themselves to the Vow are not born in the true land fulfilled by the Primal Vow, I shall not become a Buddha."
This means that practicers who aspire to be born are grasped by the power of the Vow and brought to attainment of birth when their lives end: Grasped by the karmic power fulfilled through the great Vow, one is brought to the attainment of birth. This refers to the person who has already realized shinjin in ordinary times, not to one who becomes definitely settled in shinjin and who is blessed with Amida's compassionate grasp for the first time at the point of death. Since persons who have realized the diamondlike mind have been grasped and protected by the light of Amida's heart from ordinary times, they dwell in the stage of the truly settled. Thus the moment of death is not the crucial matter; from ordinary times they have been constantly grasped and protected, never to be abandoned, and so is said to be grasped by the power of the Vow and brought to attainment of birth. Hence the expression, each living thing being grasped by Amida, a manifestation of the decisive cause of birth.
There may be people lacking true shinjin in ordinary times who, by the merit of having long engaged in saying the Name, first encounter the guidance of a true teacher and realize shinjin at the very end of their lives; at that moment, being grasped by the power of the Vow, they attain birth. But those who await Amida's coming at the end of life have yet to realize shinjin and so are filled with anxiety, anticipating the moment of death.
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Further he states:
Concerning the expression "Being protected by Amida, a manifestation of the decisive cause of birth in the Pure Land":...There are sentient beings who solely think on Amida Buddha; only these people are constantly illumined by the light of that Buddha's heart, grasped and protected, never to be abandoned. It is not at all stated that any practicers of various other acts are illumined and embraced. This is being protected in the present life, a manifestation of the decisive cause of birth in the Pure Land.
Being protected by Amida, a manifestation of the decisive cause of birth in the Pure Land means that the person who has realized true shinjin is constantly protected in this life.
There are sentient beings who solely think on Amida Buddha refers to thinking on Amida Buddha wholeheartedly and without any doubt.
Only these people are constantly illumined by the light of that Buddha's heart: The light of that Buddha's heart is the heart of the Buddha of unhindered light.
Constantly illumined: Constantly means that Amida's light illumines the person of shinjin always, without interruption, at all times and places. Illumined means that one is taken into the Buddha's heart.
The light of that Buddha's heart: Know that one is grasped by the heart of Amida Buddha.
These people: people who have realized shinjin. "Constantly protected" means that such people are not defeated by the demon Papiyas or confused by evil demons and gods, for they are grasped and protected, never to be abandoned.
It is not stated at all that any practicers of various other acts are illumined and embraced: Not one of those who perform sundry practices and disciplines is illumined, taken in, and protected. That such practicers are not illumined and protected means that they are not blessed with the benefit of being grasped, never to be abandoned. Know that this is because they are not practicers who have entrusted themselves to the Primal Vow. Hence it is not stated that such people are grasped and protected, never to be abandoned.
This is being protected in the present life, a manifestation of the decisive cause of birth: The person of true shinjin is protected in this present life. Decisive cause: the unexcelled, strong cause.
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