無量壽經優波提舍 白話全本Treatise on Birth in That Land: The Upadeśa on the Sūtra of Measureless Life · Complete Vernacular

Composed by the bodhisattva Vasubandhu and translated in the Northern Wei by Bodhiruci, the Upadeśa on the Sūtra of Measureless Life, T26n1524: the whole verse portion of the treatise, from “World-Honored One, with one mind I” to “to be born in the Land of Peace and Bliss,” twenty-four verses in all. One verse to a segment, rendered line by line. The figures at the head of each segment give the Taishō page, register, and line.

〔〇 · Title and attribution〕（0230c13） “Verses of Aspiration for Birth: An Upadeśa on the Sūtra of Measureless Life”; “composed by the bodhisattva Vasubandhu”; “translated in the Northern Wei by Bodhiruci, Tripiṭaka master from India.” These are verses of aspiration for birth in that land, set within a discussion (an upadeśa) grounded in the Sūtra of Measureless Life; they were composed by the bodhisattva Vasubandhu and translated by Bodhiruci, the Tripiṭaka master who came from India in the time of the Northern Wei.

〔一 · Three Gates of Mindful Practice in One Verse〕（0230c17）World-Honored One! With one mind I take refuge in the Tathāgata of Unobstructed Light, whose light fills the ten directions and meets no obstruction, and I aspire to be born in the Land of Peace and Bliss.

〔二 · Completing What Precedes and Opening What Follows〕（0230c19）I rely on the sūtra the Buddha spoke, on the mark of true merit within it, and I speak these verses of aspiration, gathering and holding the meaning of the sūtra as a whole, in accord with the Buddha’s teaching.

〔三 · Adornment of Purity; Adornment of Measure〕（0230c21）Contemplate the aspect of that world: it surpasses the paths of the three realms; it is ultimately like empty space, vast and without bound.

〔四 · Adornment of Nature; Adornment of Form〕（0230c23）It has the right path and great compassion as its root and arises from supramundane roots of good; its pure light is full and complete, like a bright mirror, like the orbs of the sun and the moon.

〔五 · Adornment of the Various Things; Adornment of Wondrous Color〕（0230c25）It is endowed with the nature of every kind of jewel and complete in wondrous adornment; its stainless radiance blazes in fullness, bright and pure, shining on the whole world.

〔六 · Adornment of Touch〕（0230c27）The grass of merit, formed of the nature of jewels, is soft and turns to the left and to the right; those who touch it give rise to a surpassing pleasure, greater than the pleasure of touching the Jiazhanlintuo grass (“Jiazhanlintuo is the name of a soft grass of India”).

〔七 · Adornment of Water〕（0230c29）Jewel-flowers of a thousand myriad kinds cover the pools, the streams, and the springs everywhere; a gentle breeze stirs the flowers and leaves, which cross one another, and their brilliance flows and shifts in profusion.

〔八 · Adornment of the Ground〕（0231a02）From the palaces and the many towers one looks out on the ten directions without any obstruction; the jewel-trees give off lights of different colors, and jewel-railings encircle them all around.

〔九 · Adornment of Space〕（0231a04）Measureless jewels are interlaced and linked, and nets spread across the whole of space; jewel-bells of every kind ring out, proclaiming the subtle sound of the Dharma.

〔十 · Adornment of Rain; Adornment of Light〕（0231a06）Jewel-flowers and jewel-robes rain down as adornment, and measureless wondrous fragrances perfume everywhere; the Buddha’s wisdom, like a bright and pure sun, dispels the darkness of the world’s folly.

〔十一 · Adornment of Wondrous Sound; Adornment of the Lord〕（0231a08）Pure Brahmā sounds, their words profound and far-reaching, are subtly heard in the ten directions; Amitābha, the Buddha of right awakening, as Dharma-king, well abides in this land and sustains it.

〔十二 · Adornment of the Retinue; Adornment of Enjoyment〕（0231a10）The great assembly within the Tathāgata’s pure flower are all born by transformation from the flower of right awakening; they delight in the taste of the Buddha’s Dharma and take meditation and samādhi as their food.

〔十三 · Adornment of Freedom from All Hardship; Adornment of the Gate of the Great Meaning〕（0231a12）Forever free of the afflictions of body and mind, they receive pleasure constantly and without interruption; it is a realm formed of Mahāyāna roots of good, everything equal, with not even a name that invites reproach.

〔十四 · Adornment of the Gate of the Great Meaning; Adornment of the Fulfillment of All That Is Sought〕（0231a14）Women and those deficient in faculties, and the seed of the two vehicles, do not arise there; whatever beings aspire to and delight in is all brought to complete fulfillment.

〔十五 · Concluding with the Aspiration for Birth; Adornment of the Seat〕（0231a16）Therefore I aspire to be born in the land of the Buddha Amitābha. There stands a wondrous, pure flower-dais formed of a king of measureless great jewels.

〔十六 · Adornment of Bodily Action; Adornment of Verbal Action〕（0231a18）The light of the Buddha’s marks and signs extends one fathom, and the image of his form surpasses all beings; the Tathāgata’s wondrous voice, a pure Brahmā resonance, is heard in the ten directions.

〔十七 · Adornment of Mental Action; Adornment of the Great Assembly〕（0231a20）The Buddha’s mind is like earth, water, fire, wind, and space, without discrimination; the great assembly of gods and humans is firm and unmoving, all born from the sea of pure wisdom.

〔十八 · Adornment of the Leader; Adornment of the Lord〕（0231a22）The Buddha is like Sumeru, king of mountains, surpassingly wondrous, with none beyond him; the assembly of great men among gods and humans surrounds him in reverence and gazes up at him.

〔十九 · Adornment of Abiding and Sustaining That Is Not in Vain〕（0231a24）Contemplate the power of the Buddha’s original vow: of all who meet it, not one passes by in vain; it can swiftly bring to fullness the great jewel-sea of merit.

〔二十 · The Body Unmoving yet Pervading the Ten Directions〕（0231a26）The Land of Peace and Bliss is pure, and its bodhisattvas ever turn the stainless wheel of the Dharma; those bodhisattvas, manifested Buddhas carrying out the work of buddhas, are like the sun, and like Mount Sumeru they abide and sustain.

〔二十一 · In One Thought, at One Time〕（0231a28）Their stainless, adorned light, in a single thought and at one and the same time, shines everywhere upon the assemblies of all the buddhas and benefits every kind of being.

〔二十二 · Offering to and Praising the Buddhas〕（0231b01）They rain down heavenly music, heavenly flowers, and heavenly robes, with wondrous fragrances and the like, as offerings, and praise the merits of the buddhas without any discriminating mind.

〔二十三 · Showing the Buddha’s Dharma as a Buddha Does〕（0231b03）What worlds are there that lack the jewel of the Buddha’s Dharma and merit? I vow to be born in all of them, to show the Buddha’s Dharma as a buddha does.

〔二十四 · The Author’s Gate of Dedication and Direction〕（0231b05）I have composed this treatise and spoken these verses, aspiring to see the Buddha Amitābha and, together with all beings everywhere, to be born in the Land of Peace and Bliss.

Composed by the bodhisattva Vasubandhu and translated in the Northern Wei by Bodhiruci, the Upadeśa on the Sūtra of Measureless Life, T26n1524: the head of the prose portion, from “the chapters and lines of the Sūtra of Measureless Life” to “in order to accomplish the mind of great compassion.” The figures at the head of each segment give the Taishō page, register, and line.

〔一 · The General Statement Concluded〕（0231b07）Following the chapters and lines of the Sūtra of Measureless Life, I have now finished stating it as a whole in verse.

〔二 · The General Intent of the Verses of Aspiration〕（0231b08）The treatise explains: what meaning do these verses of aspiration make clear? They are for contemplating the world of Peace and Bliss, seeing the Buddha Amitābha, and aspiring to be born in that land.

〔三 · Showing the Power of the Fivefold Mindful Practice〕（0231b09）How is one to contemplate? How is faith to arise? If a good man or good woman practices the five gates of mindful practice to accomplishment, he will in the end certainly attain birth in that land, the land of Peace and Bliss, and see that Buddha Amitābha.

〔四 · Setting Out the Five Gates of Mindful Practice〕（0231b11）What are the five gates of mindful practice? The first is the gate of worship; the second, the gate of praise; the third, the gate of making the vow; the fourth, the gate of contemplation; the fifth, the gate of dedication and direction.

〔五 · The Gate of Worship〕（0231b13）How does one worship? With bodily action one worships the Tathāgata Amitābha, the Worthy of Offerings, the Perfectly and Universally Knowing—because one holds the intention of being born in that land.

〔六 · The Gate of Praise〕（0231b15）How does one praise? With verbal action one praises, calling the name of that Tathāgata—in keeping with that Tathāgata’s light, which is the mark of wisdom, and in keeping with the meaning that the name carries—because one wishes to practice in accordance with reality and so to be in accord with it.

〔七 · The Gate of Making the Vow〕（0231b17）How does one make the vow? The mind constantly makes the vow, wholly and single-mindedly intent, that in the end one will be born in the land of Peace and Bliss—because one wishes to practice śamatha (stilling) in accordance with reality.

〔八 · The Gate of Contemplation〕（0231b18）How does one contemplate? With wisdom one contemplates; with right mindfulness one contemplates that land—because one wishes to practice vipaśyanā (contemplation) in accordance with reality. That contemplation is of three kinds. What are the three? The first is contemplating the adornment of merit of that buddha-land; the second, contemplating the adornment of merit of the Buddha Amitābha; the third, contemplating the adornment of merit of the bodhisattvas there.

〔九 · The Gate of Dedication and Direction〕（0231b23）How does one dedicate and direct? Not abandoning any being who suffers affliction, the mind constantly makes the vow, putting dedication and direction first—in order to accomplish the mind of great compassion.

Composed by the bodhisattva Vasubandhu and translated in the Northern Wei by Bodhiruci, the Upadeśa on the Sūtra of Measureless Life, T26n1524: the extensive exposition of the gate of contemplation in the prose, from “How does one contemplate the adornment of merit of that buddha-land?” to “in this way the one dharma-phrase gathers in the two kinds of purity; this should be known.” It first contemplates the seventeen adornments of the buddha-land, next the eight adornments of the Buddha, next the four kinds of right practice of the bodhisattvas, and ends by gathering the three kinds of adornment, in brief, into the one dharma-phrase, which in turn gathers in the two kinds of purity. The figures at the head of each segment give the Taishō page, register, and line.

〔一 · The Adornments of the Land: General Heading〕（0231b24）How does one contemplate the adornment of merit of that buddha-land? The adornment of merit of that buddha-land is so because it accomplishes a power beyond conceiving. It is like the nature of the maṇi wish-fulfilling jewel—spoken of by the method of setting like against like, by way of resemblance.

〔二 · The Names of the Seventeen〕（0231b27）In contemplating the adornment of merit of that buddha-land there are seventeen matters that should be known. What are the seventeen? The first is the accomplishment of the merit of purity; the second, the accomplishment of the merit of measure; the third, the accomplishment of the merit of nature; the fourth, the accomplishment of the merit of form; the fifth, the accomplishment of the merit of the various things; the sixth, the accomplishment of the merit of wondrous color; the seventh, the accomplishment of the merit of touch; the eighth, the accomplishment of the merit of adornment; the ninth, the accomplishment of the merit of rain; the tenth, the accomplishment of the merit of light; the eleventh, the accomplishment of the merit of sound; the twelfth, the accomplishment of the merit of the lord; the thirteenth, the accomplishment of the merit of the retinue; the fourteenth, the accomplishment of the merit of enjoyment; the fifteenth, the accomplishment of the merit of freedom from all hardship; the sixteenth, the accomplishment of the merit of the gate of the great meaning; the seventeenth, the accomplishment of the merit of all that is sought.

〔三 · The Accomplishment of the Merit of Purity〕（0231c08）The accomplishment of the merit of purity is so because the verse says, “Contemplate the aspect of that world: it surpasses the paths of the three realms”—that is, when one contemplates the appearance of that world, it surpasses every path of the three realms.

〔四 · The Accomplishment of the Merit of Measure〕（0231c09）The accomplishment of the merit of measure is so because the verse says, “ultimately like empty space, vast and without bound”—in the end it is like empty space, vast and without any limit.

〔五 · The Accomplishment of the Merit of Nature〕（0231c10）The accomplishment of the merit of nature is so because the verse says, “from the right path and great compassion, from supramundane roots of good it arises”—that land is born of the great compassion of the right path and of roots of good that transcend the world.

〔六 · The Accomplishment of the Merit of Form〕（0231c11）The accomplishment of the merit of form is so because the verse says, “its pure light is full and complete, like a mirror, like the orbs of the sun and the moon”—its pure light is whole and sufficient, like a bright mirror, like the disk of the sun and the disk of the moon.

〔七 · The Accomplishment of the Merit of the Various Things〕（0231c12）The accomplishment of the merit of the various things is so because the verse says, “endowed with the nature of every kind of jewel, complete in wondrous adornment”—it possesses the nature of all manner of precious things and is fully endowed with subtle adornment.

〔八 · The Accomplishment of the Merit of Wondrous Color〕（0231c14）The accomplishment of the merit of wondrous color is so because the verse says, “its stainless radiance blazes in fullness, bright and pure, shining on the world”—its flames of light, free of every stain, blaze strongly, bright and pure, illuminating the world.

〔九 · The Accomplishment of the Merit of Touch〕（0231c15）The accomplishment of the merit of touch is so because the verse says, “the grass of merit, formed of the nature of jewels, is soft and turns to the left and to the right; those who touch it give rise to a surpassing pleasure, greater than Jiazhanlintuo”—the grass of merit whose nature is jewel is soft and turns now left, now right; whoever touches it gives rise to a surpassing pleasure, beyond that of touching Jiazhanlintuo, the soft grass of India.

〔十 · The Accomplishment of the Merit of Adornment〕（0231c16）The accomplishment of the merit of adornment is of three kinds, which should be known. What are the three? The first is water; the second, the ground; the third, space.

〔十一 · The Adornment of Water〕（0231c18）The adornment of water is so because the verse says, “jewel-flowers of a thousand myriad kinds cover the pools, the streams, and the springs; a gentle breeze stirs the flowers and leaves, which cross one another, and their brilliance flows and shifts in profusion”—jewel-flowers of a thousand myriad kinds spread over and cover the pools, the streams, and the springs; when a gentle breeze moves the flowers and leaves, their brilliance crosses back and forth and turns in profusion.

〔十二 · The Adornment of the Ground〕（0231c20）The adornment of the ground is so because the verse says, “from the palaces and the many towers one looks out on the ten directions without obstruction; the jewel-trees give off lights of different colors, and jewel-railings encircle them all around”—from within the palaces and the many towers one looks upon the ten directions without the least obstruction; trees of every kind of jewel give off lights of differing colors, and railings made of jewels surround them on every side.

〔十三 · The Adornment of Space〕（0231c21）The adornment of space is so because the verse says, “measureless jewels are interlaced and linked, and nets spread across the whole of space; bells of every kind ring out, proclaiming the subtle sound of the Dharma”—measureless precious things are joined to one another, and nets spread throughout space; jewel-bells of every kind give forth their sound, proclaiming and pouring out the subtle sound of the Dharma.

〔十四 · The Accomplishment of the Merit of Rain〕（0231c23）The accomplishment of the merit of rain is so because the verse says, “flowers and robes rain down as adornment, and measureless fragrances perfume everywhere”—heavenly flowers and heavenly robes come down like rain as adornment, and measureless wondrous fragrances perfume all places.

〔十五 · The Accomplishment of the Merit of Light〕（0231c24）The accomplishment of the merit of light is so because the verse says, “the Buddha’s wisdom, like a bright and pure sun, dispels the darkness of the world’s folly”—the Buddha’s wisdom, bright and pure like the sun, removes the darkness of the world’s ignorance.

〔十六 · The Accomplishment of the Merit of Wondrous Sound〕（0231c25）The accomplishment of the merit of wondrous sound is so because the verse says, “Brahmā sounds, their words profound and far-reaching, are subtly heard in the ten directions”—pure Brahmā sounds, whose words are deep and far-reaching, are heard subtly throughout the ten directions.

〔十七 · The Accomplishment of the Merit of the Lord〕（0231c26）The accomplishment of the merit of the lord is so because the verse says, “Amitābha of right awakening, as Dharma-king, well abides and sustains”—the Buddha Amitābha, the rightly awakened, as king of the Dharma, well abides in that land and sustains it.

〔十八 · The Accomplishment of the Merit of the Retinue〕（0231c28）The accomplishment of the merit of the retinue is so because the verse says, “the assembly within the Tathāgata’s pure flower are born by transformation from the flower of right awakening”—the holy assembly within the Tathāgata’s pure lotus are all born by transformation from the flower of right awakening.

〔十九 · The Accomplishment of the Merit of Enjoyment〕（0231c29）The accomplishment of the merit of enjoyment is so because the verse says, “they delight in the taste of the Buddha’s Dharma and take meditation and samādhi as their food”—they love and delight in the flavor of the Buddha’s Dharma, and the samādhi of meditation is their food.

〔二十 · The Accomplishment of the Merit of Freedom from All Hardship〕（0232a01）The accomplishment of the merit of freedom from all hardship is so because the verse says, “forever free of the afflictions of body and mind, they receive pleasure constantly and without interruption”—they have left behind for ever every affliction of body and of mind, and the pleasure they receive is constant and unbroken.

〔二十一 · The Accomplishment of the Merit of the Gate of the Great Meaning〕（0232a02）The accomplishment of the merit of the gate of the great meaning is so because the verse says, “a realm of Mahāyāna roots of good, equal, with not even a name that invites reproach; women and those deficient in faculties, and the seed of the two vehicles, do not arise there”—it is a realm formed of the roots of good of the Great Vehicle, equal and of a single mark, where there is not even a name that invites reproach; women, those whose faculties are incomplete, and the seed of the two vehicles do not arise there. The recompense of the pure land is free of two kinds of fault that invite reproach; this should be known. The first concerns substance; the second concerns name. As to substance there are three kinds: first, persons of the two vehicles; second, women; third, persons whose faculties are incomplete. Because these three faults are absent, it is called free of reproach in substance. As to name there are likewise three kinds: not only are these three substances absent, but one does not even hear the three names—the two vehicles, women, and the incomplete in faculties; hence it is called free of reproach in name. What is called “equal” is so because all is equal and of a single mark.

〔二十二 · The Accomplishment of the Fulfillment of the Merit of All That Is Sought〕（0232a09）The accomplishment of the fulfillment of the merit of all that is sought is so because the verse says, “whatever beings aspire to and delight in, all of it can be fulfilled”—whatever beings vow for and love, every bit of it can be brought to fulfillment.

〔二十三 · The Seventeen in Brief〕（0232a11）The above is a brief account of the seventeen merits of the adornment of the land of that Buddha Amitābha. It is given to show the great power of merit by which the Tathāgata benefits himself, and the accomplishment of the merit by which he accomplishes the benefit of others.

〔二十四 · The Wondrous Realm of the Ultimate Truth〕（0232a13）The adornment of the land of that Buddha of Measureless Life is the wondrous realm of the ultimate truth; these sixteen phrases and the one phrase, it should be known, are spoken in their proper order.

〔二十五 · The Names of the Buddha’s Eight〕（0232a15）How does one contemplate the accomplishment of the adornment of merit of the Buddha? In contemplating the accomplishment of the adornment of merit of the Buddha there are eight kinds that should be known. What are the eight? The first is the adornment of the seat; the second, the adornment of the body; the third, the adornment of speech; the fourth, the adornment of the mind; the fifth, the adornment of the assembly; the sixth, the adornment of the leader; the seventh, the adornment of the lord; the eighth, the adornment of abiding and sustaining that is not in vain.

〔二十六 · The Adornment of the Seat〕（0232a20）What is the adornment of the seat? It is what the verse speaks of: “a king of measureless great jewels, a wondrous, pure flower-dais”—a lotus-dais, subtle and pure, adorned with measureless great king-jewels.

〔二十七 · The Adornment of the Body〕（0232a21）What is the adornment of the body? It is so because the verse says, “the light of his marks and signs extends one fathom; the image of his form surpasses all beings”—the light of his marks and signs spreads a full fathom, and the image of his physical form surpasses every kind of being.

〔二十八 · The Adornment of Speech〕（0232a22）What is the adornment of speech? It is so because the verse says, “the Tathāgata’s wondrous voice, a Brahmā resonance heard in the ten directions”—the subtle voice of the Tathāgata, a pure Brahmā sound, resounds throughout the ten directions.

〔二十九 · The Adornment of the Mind〕（0232a23）What is the adornment of the mind? It is so because the verse says, “like earth, water, fire, wind, and space, without discrimination”—like earth, water, fire, wind, and space, it has no discrimination. What is called “without discrimination” is so because there is no discriminating mind.

〔三十 · The Adornment of the Assembly〕（0232a24）What is the adornment of the assembly? It is so because the verse says, “the unmoving assembly of gods and humans, born from the sea of pure wisdom”—the assembly among gods and humans that cannot be shaken is born from the great sea of the Tathāgata’s pure wisdom.

〔三十一 · The Adornment of the Leader〕（0232a25）What is the adornment of the leader? It is so because the verse says, “like Sumeru, king of mountains, surpassingly wondrous, with none beyond him”—like Sumeru, the king of mountains, surpassing and wondrous, with none that can exceed him.

〔三十二 · The Adornment of the Lord〕（0232a27）What is the adornment of the lord? It is so because the verse says, “the assembly of great men among gods and humans surrounds him in reverence and gazes up at him”—the great assembly of gods, humans, and great men encircles him with reverence and gazes up at him.

〔三十三 · The Adornment of Abiding and Sustaining That Is Not in Vain〕（0232a28）What is the adornment of abiding and sustaining that is not in vain? It is so because the verse says, “contemplate the power of the Buddha’s original vow: of all who meet it, not one passes by in vain; it can swiftly bring to fullness the great jewel-sea of merit”—when one contemplates the power of the Buddha’s original vow, not one of those who meet it passes it by empty-handed; it can bring a person swiftly to the complete fullness of the great jewel-sea of merit.

〔三十四 · At Once Seeing That Buddha〕（0232a29）Once they see that Buddha, bodhisattvas who have not yet realized the pure mind will in the end attain the dharma-body of equality, no different from the bodhisattvas of pure mind; and the bodhisattvas of pure mind and all the bodhisattvas of the higher grounds will in the end attain alike the equality of quiescence.

〔三十五 · The Eight Phrases in Brief〕（0232b03）These eight phrases, spoken in brief, show the Tathāgata’s adornment of the merit of self-benefit and of benefiting others, accomplished in its proper order; this should be known.

〔三十六 · The Bodhisattvas’ Four: General Heading〕（0232b05）How does one contemplate the accomplishment of the adornment of merit of the bodhisattvas? To contemplate the accomplishment of the adornment of merit of the bodhisattvas is to contemplate that the bodhisattvas there possess the accomplishment of the merit of four kinds of right practice; this should be known. What are the four?

〔三十七 · The First Right Practice〕（0232b07）First, in one buddha-land their bodies do not move, yet they pervade the ten directions with every kind of responsive manifestation, practicing in accordance with reality and constantly doing the work of buddhas. This is because the verse says, “the Land of Peace and Bliss is pure, ever turning the stainless wheel; manifested Buddhas and bodhisattvas, like the sun, abide and sustain like Sumeru”—the Land of Peace and Bliss is pure, and the stainless wheel of the Dharma is ever turning there; manifested Buddhas and bodhisattvas are like the sun, and like Mount Sumeru they abide and hold firm. It is so in order to open the lotus that grows from the mire for beings.

〔三十八 · The Second Right Practice〕（0232b11）Second, those responsive bodies, at all times, neither before nor after, in one mind and one thought send forth a great light, and are all able to reach the worlds of the ten directions and teach beings, practicing and acting by every kind of skillful means so as to remove the suffering of all beings. This is because the verse says, “stainless, adorned light, in one thought and at one time, shines everywhere on the assemblies of the buddhas, benefiting every kind of being”—their stainless, adorned light, in a single thought and at one and the same time, shines over all the assemblies of the buddhas and benefits every being.

〔三十九 · The Third Right Practice〕（0232b15）Third, in all worlds without exception, and shining on the great assemblies of all the buddhas without exception, they serve the buddhas, the tathāgatas, with offerings, reverence, and praise vast and measureless. This is because the verse says, “they rain down heavenly music, heavenly flowers, and heavenly robes, with wondrous fragrances and the like, as offerings, and praise the merits of the buddhas without any discriminating mind”—they send down like rain heavenly music, heavenly flowers, heavenly robes, and wondrous fragrances as offerings, and they praise every merit of the buddhas with no discriminating mind.

〔四十 · The Fourth Right Practice〕（0232b18）Fourth, in all the worlds of the ten directions where there are no Three Jewels, they abide in and sustain, and adorn, the great sea of merit of the Three Jewels—Buddha, Dharma, and Saṅgha—showing it everywhere so that beings understand and practice in accordance with reality. This is because the verse says, “what worlds are there that lack the jewel of the Buddha’s Dharma and merit? I vow to be born in all of them, to show the Buddha’s Dharma as a buddha does”—whatever world lacks the jewel of the Buddha’s Dharma and merit, I vow to be born there, and to show the Buddha’s Dharma as a buddha shows it.

〔四十一 · Entering the One Dharma-Phrase〕（0232b22）Further, the accomplishment of the adornment of merit of the buddha-land, the accomplishment of the adornment of merit of the Buddha, and the accomplishment of the merit of the bodhisattvas spoken of above—these three accomplishments are all adorned by the mind of the vow, and, spoken of in brief, they enter the one dharma-phrase. The one dharma-phrase is the phrase of purity. The phrase of purity is the unconditioned dharma-body of true wisdom.

〔四十二 · The Two Kinds of Purity〕（0232b25）This purity is of two kinds, which should be known. What are the two? The first is purity of the vessel world; the second, purity of the world of sentient beings. Purity of the vessel world is the accomplishment of the adornment of merit of the buddha-land in seventeen kinds spoken of above; this is called purity of the vessel world. Purity of the world of sentient beings is, as spoken of above, the accomplishment of the adornment of merit of the Buddha in eight kinds and the accomplishment of the adornment of merit of the bodhisattvas in four kinds; this is called purity of the world of sentient beings. In this way the one dharma-phrase gathers in the two kinds of purity entirely; this should be known.

Composed by the bodhisattva Vasubandhu and translated in the Northern Wei by Bodhiruci, the Upadeśa on the Sūtra of Measureless Life, T26n1524: the middle portion of the prose, from “in this way the bodhisattva practices śamatha and vipaśyanā, extensively and in brief” to “these three kinds of mind, in brief, are accomplished in one place as the supreme true mind of wondrous bliss; this should be known.” The figures at the head of each segment give the Taishō page, register, and line.

〔一 · Skillful Gathering In and Transforming: The Pliant Mind〕（0232c03）In this way the bodhisattva practices śamatha (stilling) and vipaśyanā (contemplation), now extensively, now in brief, and so accomplishes a pliant mind; he knows in accordance with reality all dharmas, whether spoken of extensively or in brief; and in this way he accomplishes dedication and direction by skillful means.

〔二 · Dedication and Direction by Skillful Means〕（0232c05）What is the bodhisattva’s dedication and direction by skillful means? The bodhisattva’s dedication and direction by skillful means is this: all the merit and roots of good gathered by the fivefold practice of worship and the rest are not used to seek for himself the peace and bliss of dwelling in that land sustained by the Buddha’s power. Rather, because he wishes to pull out the suffering of all beings, he makes the vow to gather in all beings and to be born there together with them, in that buddha-land of Peace and Bliss. This is called the accomplishment of the bodhisattva’s dedication and direction by skillful means.

〔三 · Obstacles to the Gate of Bodhi〕（0232c09）When the bodhisattva knows dedication and direction well in this way and accomplishes it, he departs from three dharmas that are contrary to the gate of bodhi. What are the three? First, relying on the gate of wisdom, he does not seek pleasure for himself, in order to depart from the mind that clings to a self and is attached to its own body. Second, relying on the gate of compassion, he pulls out the suffering of all beings, in order to depart from the mind that does not give beings peace. Third, relying on the gate of skillful means, he has a mind of pity for all beings, in order to depart from the mind that hopes for others to make offerings to him and revere him. This is called departing from the three dharmas contrary to the gate of bodhi.

〔四 · According with the Gate of Bodhi〕（0232c15）Having departed from these three dharmas contrary to the gate of bodhi, the bodhisattva obtains the three dharmas according with the gate of bodhi, complete and fulfilled. What are the three? The first is the undefiled pure mind, because he does not seek any pleasure for himself. The second is the peaceful pure mind, because he would pull out the suffering of all beings. The third is the blissful pure mind, because he would bring all beings to great bodhi; and also because he gathers in beings so that they are born in that land. This is called the fulfillment of the three dharmas according with the gate of bodhi; this should be known.

〔五 · Gathering and Matching of Names and Meanings: Gathering In Prajñā〕（0232c23）The three kinds of gate spoken of above—wisdom, compassion, and skillful means—gather in prajñā, and prajñā in turn gathers in skillful means; this should be known.

〔六 · Gathering and Matching of Names and Meanings: Departing from the Mind That Obstructs Bodhi〕（0232c25）The three dharmas spoken of above—departing from the mind that clings to a self and not being attached to one’s own body, departing from the mind that does not give beings peace, and departing from the mind that hopes for offerings and reverence for oneself—are the departure from the mind that obstructs bodhi; this should be known.

〔七 · Gathering and Matching of Names and Meanings: The Supreme True Mind of Wondrous Bliss〕（0232c28）The undefiled pure mind, the peaceful pure mind, and the blissful pure mind spoken of above—these three kinds of mind, in brief, are brought together in one place and accomplish the supreme true mind of wondrous bliss; this should be known.

Composed by the bodhisattva Vasubandhu and translated in the Northern Wei by Bodhiruci, the Upadeśa on the Sūtra of Measureless Life, T26n1524: the later portion of the prose, from “in this way the bodhisattva’s mind of wisdom, mind of skillful means, unobstructed mind, and supreme true mind” to “this is called exiting by the fifth gate.” The figures at the head of each segment give the Taishō page, register, and line.

〔一 · The Accomplishment of the Vowed Undertaking〕（0233a01）In this way the bodhisattva’s mind of wisdom, mind of skillful means, unobstructed mind, and supreme true mind are able to be born in a pure buddha-land; this should be known. This is called the bodhisattva-mahāsattva’s according with the five kinds of Dharma-gate, so that whatever he does is accomplished freely, as he wills. It is so because bodily action, verbal action, mental action, the action of wisdom, and the action of the wisdom of skillful means, as spoken of above, accord with the Dharma-gates.

〔二 · The Fulfillment of Benefiting through Practice: The Five Gates〕（0233a05）Further, there are five gates that, advancing step by step in order, accomplish five kinds of merit; this should be known. What are the five gates? The first is the gate of approach; the second, the gate of the great assembly; the third, the gate of the residence; the fourth, the gate of the chamber; the fifth, the gate of the garden-grove playground. Of these five gates, the first four accomplish the merit of “entering,” and the fifth gate accomplishes the merit of “exiting.”

〔三 · Entering the First Gate: The Gate of Approach〕（0233a09）Entering the first gate is this: because one worships the Buddha Amitābha in order to be born in that land, one attains birth in the world of Peace and Bliss. This is called entering the first gate.

〔四 · Entering the Second Gate: The Gate of the Great Assembly〕（0233a11）Entering the second gate is this: because one praises the Buddha Amitābha, calling the Tathāgata’s name in accord with the meaning that the name carries, and practices in keeping with one’s thought of the Tathāgata’s light, one is able to enter the ranks of the great assembly. This is called entering the second gate.

〔五 · Entering the Third Gate: The Gate of the Residence〕（0233a14）Entering the third gate is this: because with one mind and single intent one makes the vow to be born there and cultivates the practice of śamatha (stilling), the samādhi of quiescence, one is able to enter the Lotus Treasury world. This is called entering the third gate.

〔六 · Entering the Fourth Gate: The Gate of the Chamber〕（0233a17）Entering the fourth gate is this: because with an undivided mind one keeps in mind and contemplates the wondrous adornments there and cultivates vipaśyanā (contemplation), one is able to reach that place and enjoy the pleasure of every flavor of the Dharma. This is called entering the fourth gate.

〔七 · Exiting by the Fifth Gate: The Gate of the Garden-Grove Playground〕（0233a19）Exiting by the fifth gate is this: with the mind of great compassion one contemplates all beings who suffer affliction, and with responsive, manifested bodies one turns back into the garden of birth and death and the forest of the afflictions, playing in supernormal powers and reaching the ground of teaching; it is so because one dedicates and directs by the power of the original vow. This is called exiting by the fifth gate.

Composed by the bodhisattva Vasubandhu and translated in the Northern Wei by Bodhiruci, the Upadeśa on the Sūtra of Measureless Life, T26n1524: the close of the prose, from “the bodhisattva enters by the four kinds of gate” to the end of the treatise, together with the closing title line and a collation note. The figures at the head of each segment give the Taishō page, register, and line.

〔一 · The Accomplishment of the Practice of Self-Benefit〕（0233a22）When the bodhisattva enters by the first four gates, the practice of self-benefit is accomplished; this should be known.

〔二 · The Accomplishment of the Practice of Dedication and Direction That Benefits Others〕（0233a23）When the bodhisattva exits by the fifth gate, the practice of dedication and direction that benefits others is accomplished; this should be known.

〔三 · Swift Accomplishment〕（0233a24）Because the bodhisattva practices the five gates in this way, benefiting himself and benefiting others, he is able swiftly to accomplish unsurpassed perfect awakening—whose name, translated by its meaning, is “the unsurpassed, right, and universal path.”

〔四 · The Closing Title〕（0233a26）“Treatise on the Sūtra of Measureless Life, in one fascicle.” — Thus ends the Treatise on the Sūtra of Measureless Life, one fascicle in all.

〔五 · The Collation Note〕（0233a27）“A realm of Mahāyāna roots of good: Zhiyi, the Master of Tiantai, said that the character ‘realm’ is an error for the character ‘man,’ and that it should be corrected. But all the commentators read the character ‘realm,’ and so it is kept here.” — This is a collation note attached at the end of the treatise, within the body of the text. It concerns the verse-line “a realm of Mahāyāna roots of good”: Zhiyi, the Master of Tiantai, said that the character for “realm” in it is a mistake for the character for “man” and ought to be corrected; yet the commentators all write it as “realm,” and so the original character is kept here.