A Command to Transmit, and the Gate of Contemplation Opens

Seventh, within the condition showing the contemplative practice, there are seven points.

First, from "the Buddha told Ānanda" down through "pure karma," this makes plain the command to listen, and the granting of permission to speak. This makes plain that the queen had earlier requested to be reborn in the Land of Ultimate Bliss, and had further requested the practice by which that rebirth is attained — and the Tathāgata had already granted this. Now, within this present passage, he means directly to reveal the expedient means of right reception itself. This is thus a matter of the very utmost importance, its benefit running exceedingly deep — rarely heard across boundless kalpas, and only now, for the first time, being spoken. It is for this very reason that the Tathāgata addressed his command to both of these two people together. As for "he told Ānanda": I now intend to open and expound the gate of the pure land — you must uphold and transmit it well, and let nothing of it be lost. As for "he told Vaidehī": you are the very one who requested this teaching — I now intend to speak it, and you must listen carefully, reflect upon it, and receive it with utmost attention, letting nothing of it go astray. As for "for the sake of all sentient beings of future ages": the Tathāgata's own transformative teaching is directed especially toward beings forever sunk in suffering, and now, spreading this cloud of compassion equally over all, he wishes it to moisten every being still to come. As for "harmed by the thieves of affliction": this makes plain that ordinary beings' own obstructions run deep, their false attachments and delusions profound. Unaware that the three evil destinies, like a pit of fire, lie hidden in darkness beneath their very own feet, they go about their lives according to circumstance, thinking to accumulate provisions for advancing along the path — yet how readily the six thieves, sensing this, come competing to plunder it away. Now, having lost this very treasure of the Dharma, how could one be without grief and suffering? As for "expounding pure karma": this makes plain that the Tathāgata, seeing sentient beings' own offenses, therefore taught the method of repentance, wishing to cause its continuation to be cut off entirely, so that purity might at last be made permanent. Further, as for "purity": relying on the gate of contemplation set forth below, single-mindedly holding the Buddha in mind, fixing one's thought upon the West, offense after offense is thereby eliminated, moment by moment — and hence it is called purity.

Second, from "excellent" onward, this makes plain the queen's own question, addressed directly to the sage's own intent.

Third, from "Ānanda, you should receive and uphold this" down through "and proclaim the Buddha's own words," this makes plain the exhortation to uphold and to teach this profound and essential Dharma, that it might be well and widely spread abroad. This makes plain that, whereas the Tathāgata had earlier addressed his command generally, telling both to settle their minds and listen and receive it, this present passage now singles out Ānanda specifically, commanding him to uphold it and never forget it, and to expound it widely, in many places, so that it might spread and circulate. As for "the Buddha's own words": this makes plain that the Tathāgata, having across boundless kalpas already entirely removed every fault of speech, need only speak, and every single listener naturally gives rise to faith.