Treatise: ‘Treatise on Awakening of Faith in the Mahāyāna’ by Aśvaghoṣa Bodhisattva (Chán Tradition 12th Indian Patriarch)
Commentary: ‘Net-Tearing Commentary on the “Treatise on Awakening of Faith in the Mahāyāna”’ by Great Master Ǒuyì (Pure Land Tradition’s 9th Chinese Patriarch)
Treatise: Furthermore, beginner learning Bodhisattvas abiding [in] this Sahā World [of endurance], might encounter cold, heat, wind [and] rain frequently, [or from time to time, with] starvation [and] other [forms of physical and mental] suffering.
[Or they] might meet sentient beings [who are] not good [i.e. evil, and] fearsome, [who are by the] three poisons [of greed, hatred and delusion] as bound, [with] evil views [and] invertedness, [thus] abandoning, turning [their] backs [to the] good path, [to] habitually practise evil dharmas.
[For] Bodhisattvas within [these, whose] minds give rise [to] timidity [and] weakness, [who] fear not [being] able [to] meet all Buddhas [and] Bodhisattvas, [who] fear not [being] able [to] accomplish [the] mind [of] pure faith, who give rise [to] doubts, [and] desire [to] retreat, [they] should have this thought,
‘All Buddhas [and] Bodhisattvas [of the] ten directions, all [have] attained great supernormal powers without obstacles. [They are] able [to], with various kinds [of] skilful [and] expedient means, save all sentient beings [in] dangerous places [and situations].’
Having this thought already, [they should] give rise [to the] great vow [i.e. Aspiration], to wholeheartedly focus [upon] mindfulness [of] Buddha and[/or a] Bodhisattva.
With [the] giving rise [of] such [a] decided[ly determined] mind thus, when this life ends, [they will] definitely attain rebirth within [that] other Buddha Land, [to] see [the] Buddha [and] Bodhisattvas, [with the] mind [of] Faith accomplished, forever departing [from the] evil paths, [until ready to save the beings there].
Commentary: Beginner learning Bodhisattvas, [who] already understand [the] two [Dharma] doors, [of the] one mind [of] true suchness, [and of] birth [and] death, and cultivate faith [and] practice, but [whose] power [of] cessation [i.e. Śamatha] [and] contemplation [i.e. Vipaśyanā] is weak, [in] situational conditions [of sight, sound, smell, taste and touch] coarse [and] inferior, [who have] yet [to] enter within [the] Right Definite Assembly, [are] unable [to] guarantee themselves, [to be] without retrogression.
Thus, further instructed [is] this supremely outstanding skilful means, [to] enable reliance [upon the] other Buddha within one’s mind, [to] deliver [and] liberate oneself within [the] Buddha’s mind.
[It] must [be] known, [that the] earlier door [of] cessation [and] contemplation, [is] named ‘Self-Buddha Samādhi’, [from mindfulness of oneself’s Buddha-nature or self-nature Amitābha].
Now instructed [is] mindfulness [of] Buddha [and/or] Bodhisattvas, [that] is ‘Other-Buddha Samādhi’, [from mindfulness of the other Amitābha Buddha].
With mindfulness [of] Buddha and[/or] Bodhisattvas, not giving rise [to] false [i.e. stray] thoughts [and] discrimination [i.e. differentiation, this] is cessation practice.
Understanding clearly, [that] all Buddhas [and] Bodhisattvas have great supernormal powers, skilful [and] expedient means, [who are] able [to] save myself and all [other] sentient beings, [this] is contemplation practice.
Therefore, when cultivating cessation [and] contemplation, if seeing Buddhas’ [and] Bodhisattvas’ forms, know these [as] demonic matters, [and do] not give rise [to] grasping [at them].
Now, when mindful [of] Buddha [and/or] Bodhisattvas, if still separately discussing [about] cessation [and] contemplation, [this] greatly resembles riding [a] cow [to] search [for the] cow.
However, when [with] Right Mindfulness [of] Buddha [and/or] Bodhisattvas, perhaps attaining sight [of] Buddha [and/or] Bodhisattvas, [this] then should [be] understood clearly [to be] only [from the] mind as appeared. [One] absolutely [should] not grasp [at them], not give rise [to, and by] joy [be] moved, [and do] not towards people speak [of this].
[Just] as [the] honourable [Pure Land Tradition’s 1st Patriarch Great Master Huì]yuan in [his] entire life thrice saw holy forms, [he did] not speak [of this to] one person [until the end]. This [is] as [the] secret of success[ful practice].
Only [when] reaching, approaching [the] end [of life] seeing Buddha [and/or] Bodhisattvas, then is [this] connection [and] response [for] mutual interaction [between those cultivating the] path [and the Buddha and/or Bodhisattva], definitely not [a] demonic matter, [with] no need [to have] cause [for] doubt.
With [the] Buddha [and/or] Bodhisattvas, [who have] attained great supernormal powers, [they will] definitely [be] mindfully protective [of] sentient beings with conditions [to be] mindful [of] Buddha, not missing [the] moment [and opportunity] thus.
Speaking [of] those [who] give rise [to the] great vow, for delivering sentient beings, seeking birth [in] Pure Land, not for oneself alone exiting [from the cycle of] birth [and] death, having this great vow [of] Bodhi[citta], then is rebirth’s right [i.e. main; best] cause.
If not, even if mindful [of] Buddha [and/or] Bodhisattvas, with [the] Buddha [and/or] Bodhisattvas [in] spirit not mutually agreeing, [one is] not able [to be] born [in] Pure Land.
Treatise: As [the] sūtras say, ‘If good men [and] good women, focus [upon] mindfulness [of the] West[ern Pure Land Of] Ultimate Bliss’ Amitā[bha] Buddha, [and] with all good roots dedicate [with] Aspiration [to be] born [there, they will] definitely attain birth [there].’
Always seeing that Buddha, [their] mind [of] Faith [will] grow, [and] forever not retrogress. At there, hearing [to learn the] Dharma, [and] contemplating [the] Buddha’s Dharma body [i.e. Dharmakaya], [they will] gradually, [yet most swiftly] cultivate practices [to] attain entry [into the] right place [for awakening of Buddhahood].
Commentary: [Although] all Buddhas [of the] ten directions, [have] immeasurable Pure Lands, sūtras [and] commentaries mostly point [towards] ‘return’ [to the Western Pure Land Of] Ultimate Bliss. Briefly, [there] are four reasons [on why this is so].
First, [as] Amitā[bha] Buddha and this land’s humans have [the] most affinity thus, even with [those in] remote villages [and] secluded coves. Whether male or female, whether older or younger, whether wise or foolish, none [do] not know [how to] recite Amitā[bha] Buddha’s name [i.e. Āmítuófó].
Second, [as] Dharmākara Bhikṣu’s power [of] vows [is] supreme thus. All Buddhas’ fruit [of meritorious] virtues although [are] truly equal, within [the] causal [ground, of their] power [of] vows relied [upon and] used [to] gather sentient beings, [there] are differences within no differences thus.
Third, [as mindfulness of Buddha’s name] enables people [to be] continually mindful, [to] attain [the] focused mind thus. If not [with] focused praise [i.e. recitation], thus [will] sentient beings both desire [to be] born [in the] West, [and] also desire [to be] born [in the] East. [With the] mind without one fixed [Aspiration], pure karma [is] difficult [to] accomplish.
Therefore, all Buddhas [of the] ten directions, together extend [the] form [of their] broad [and] long tongues, [to] praise this one [Dharma] door, [to] enable people [to have] focused recollection.
Fourth, [as] Amitā[bha] Buddha, is [the] Dharma realm’s treasury body, [and the] Land [Of] Ultimate Bliss, is [the] Lotus Flower treasury sea [of purity].
Thus, seeing one Buddha, is as seeing immeasurable Buddhas. [Being] born [in] one [Pure] Land, is as [being] born [in] immeasurable [Pure] Lands. [Being] mindful [of] one Buddha, is [being] mindful [of] all Buddhas, is by all Buddhas as mindfully protected.
With [the] Dharma body not two thus, sentient beings [and the] Buddha [are] not two thus, [the ones] able [to be] mindful [and the one] as mindful [of] not two thus.
[With] one thought corresponding [by sincere mindfulness of Āmítuófó’s name, is with] one thought [aligned to the] Buddha. [With] thought to thought corresponding, [is with] thought to thought [aligned to the] Buddha.
[As the] cause possesses [the] fruit penetratively, furthermore, [they are] not two thus.
As [the] other Pure Land sūtras [and] commentaries [are already] extensively clear [on this, they are] not able [to be] exhaustively narrated [here].
Namo Amituofo : Translation by Shen Shi’an (not in book above)