勝鬘寶窟 1.44

1.44

"Will attain buddhahood" is the second [section], which explains the attainment of the fruit. If we look broadly at the text, everything above was the practicing of causes, and only now is the attainment of the fruit explained. In the text there are two parts: first, explaining the direct retribution (the fruit itself); second, distinguishing the dependent retribution (the environment). In each of the two passages there are two parts. As for the two parts of the direct retribution: first, the specific epithet; second, the common epithets. The establishing of epithets for buddhas has multiple approaches: some establish names based on family lineage, such as Kāśyapa, Śākya, and so on; some establish names based on light, such as Dīpaṅkara and so on; some establish names based on sound, such as Sūkṣmasvararāja and so on; some establish names based on metaphor, such as Pūrṇacandrarāja and so on; some establish names based on cause, such as Dīpaṅkara and so on. Here, the name 'Universal Light' (Samantaprabha) is used because previously, upon seeing the Buddha universally emitting brilliant light, she gave rise to the aspiration and made a vow; thus, when she attains buddhahood, her name will be Universal Light. An ancient commentary states: 'Shining to the utmost with nothing omitted is Universal Light.' From 'Tathāgata' onward is the second part, explaining the common epithets. In full there should be ten; here they are abbreviated to three, namely Tathāgata, Arhat, and Samyaksaṃbuddha, these three being the essential ones among the ten. From 'That Buddha's land' onward is the second part, which explains the dependent retribution. Here we will first discuss the meaning of the land. An ancient commentary states: 'A country or land is an appellation for a demarcated territory that nurtures sentient beings.' When deduced and verified through principle, one who truly attains buddhahood does not necessarily depend on a prophecy. But because an expedient prophecy is used to guide mediocre faith, when buddhahood is attained it must be stated that the demarcated territory is wondrous. However, demarcated territory is in truth the karmic retribution of sentient beings' delusions; since one attains buddhahood through the exhaustion of delusion, how could a buddha have a demarcated territory of deluded retribution? It is merely that when the Way reaches its peak, it encompasses the transformation of beings, and thus he manifests dwelling in a demarcated territory of deluded retribution. If one attains the understanding of this step-by-step instruction, it will not harm the fact that a buddha in reality has no land. Furthermore, that the demarcated territories of sentient beings' deluded retributions are superior or inferior and not the same is truly because their endowment of goodness has varying degrees of richness, and their afflictions and delusions vary in thickness. If delusions are thin and goodness is rich, the retribution brought about is wondrous; if delusions are severe and goodness is slight, the retribution must be defiled and evil. This is fully explained in the sūtras and treatises. The reason a prophecy of a pure land is bestowed is: first, to express that because Śrīmālā's mind is pure, she is born in a pure land; second, to guide fellow practitioners and retinues to generate the vow to be born there. The text also has two parts: first, explaining the absence of defilement; second, distinguishing the presence of purity. In the absence of defilement there are two: first, the absence of defiled fruits; second, the absence of defiled causes. 'No evil destinies' means there is no suffering of the three miserable paths. 'No old age or sickness' means there is no suffering among humans. Premature death in mid-life is called decline and distress. Another interpretation of the absence of decline and distress is that it explains the absence of suffering among gods. Among the gods, the five signs of decay manifest, and therefore distress arises; hence it is called decline and distress. 'Unpleasant suffering': previously it was explained that there is no internal suffering of humans and gods; now it is explained that there is no unpleasant suffering from external adverse conditions for humans and gods. 'Nor are there even the names of unwholesome, evil courses of karma': the above explained the absence of evil fruits; this distinguishes the absence of evil causes. The ten evil actions that break the precepts and run contrary to principle are called unwholesome. Intentional activity is termed karma. Leading people toward the three paths is called a course. In the pure land, not even these names exist, much less the actual facts. According to the Mahāyānasaṃgraha: 'In the pure land there are no seven kinds of sentient beings, namely those of the two vehicles, non-Buddhists, and so on,' as extensively explained there. From 'The sentient beings of that country' onward is the second part, explaining the presence of a pure land. This is also divided into two: first, the presence of pure fruits; second, the presence of pure causes. 'The sentient beings of that country' refers to humans and gods, turning around the previous evil destinies. 'Form' turns around the aforementioned old age. Old age encroaches upon youthfulness; hence it is turned around with fine form. 'Strength' turns around the aforementioned sickness. Sickness robs vigorous strength; hence it is turned around with strength. 'Lifespan' turns around decline and distress. Decline and distress cut short a long life; hence it is turned around with lifespan. 'All the requisites of the five desires are pleasant and joyful' turns around the aforementioned unpleasant suffering. 'Surpassing the gods of Paranirmitavaśavartin': the pure land is a karmic fruit among humans that surpasses those gods. Surpassing has two aspects: First, the superiority of the realm, like the Paranirmitavaśavartin heaven. The rising and falling of the five desires among these humans are incomparable; as the Sukhāvatīvyūha-sūtra says, 'The Paranirmitavaśavartin heaven compared to the Land of Immeasurable Life is like a beggar compared to Śakra.' The superiority and inferiority between the five desires of the pure land and the Paranirmitavaśavartin heaven are also like this. Second, the superiority of enjoyment: enjoyment of the five desires in a defiled land produces sin, whereas enjoyment of the five desires in a pure land produces merit, like the rice of the Fragrant Accumulation (Gandhavyūha), possessing both kinds of superiority. 'Those sentient beings are purely of the Mahāyāna': the above explained the presence of pure fruits; now it distinguishes the presence of pure causes, which turns around the aforementioned absence of unwholesome, evil courses of karma and so on. 'Sentient beings who have cultivated roots of goodness': these are the sentient beings residing there, contrasted with the evil destinies. Teaching and transforming sentient beings is the karma of a pure land; as a sūtra says, 'The straight mind is the bodhisattva's pure land; when the bodhisattva attains buddhahood, sentient beings without deceit come to be born in that country.' Sentient beings like these are those who cultivated roots of goodness transformed by Śrīmālā before she attained buddhahood; when Śrīmālā later attains buddhahood, they obtain rebirth in that country. Furthermore, Mahāyāna sentient beings of other directions, hearing that Śrīmālā's country purely expounds the Mahāyāna, generate vows to be born there, just as such sentient beings vow to be born in the lands of Amitābha, Akṣobhya, and so forth. Furthermore, the above explained that the pure land is exquisite and wondrous, and the assembly at that time might have thought it difficult to attain birth there. Now, wishing to guide them, [it shows that] if one transforms evil and cultivates good, one will certainly attain rebirth there.