兩卷無量壽經宗要 1.4

1.4

次第二明淨土因者，淨土之因，有其二途：一成辨因、二往生因。成辨因者，說者不同。或有說者：本來無漏法爾種子，三無數劫修令增廣，為此淨土變現生因。如《瑜伽論》說「生那落迦，三無漏根種子成就」，以此准知，亦有無漏淨土種子。或有說者：二智所熏新生種子，為彼淨土而作生因。如《攝論》說「從出出世善法功能生起淨土。」何者為出出世善法？無分別智、無分別後得所生善根，為出出世善法。是本有，即非所生；既是所生，當知新成。問：如是二說，何者為實？答：皆依聖典，有何不實。於中委悉，如《楞伽經料簡》中說。次明往生因者，凡諸所說往生之因，非直能感正報莊嚴，亦得感具依報淨土，但承如來本願力故，隨感受用。非自業因力之所成辨，是故說無往生因。此因之相，經論不同。若依《觀經》，說十六觀；《往生論》中，說五門行。今依此經，說三輩因。上輩之因，說有五句：一者「捨家棄欲而作沙門」，此顯發起正因方便。二者「發菩提心」，是明正因。三者「專念彼佛」，是明修觀。四者「作諸功德」，是明起行。此觀及行為助滿業。五者「願生彼國」，此一是願、前四是行，行願和合乃得生故。中輩之中說有四句：一者「雖不能作沙門，當發無上菩提之心」，是明正因。二者「專念彼佛」、三者「多少修善」，此觀及行為助滿業。四者「願生彼國」。前行此願，和合為因也。下輩之內說二種人，二人之中各有三句。初人三者：一者「假使不能作諸功德，當發無上菩提之心」，是明正因。二者「乃至十念，專念彼佛」，是助滿業。三者「願生彼國」。此願、前行和合為因，是明不定性人也。第二人中有三句者：一者「聞甚深法，歡喜信樂」，此句兼顯發心正因，但為異前人，舉其深信耳。二者「乃至一念念於彼佛」，是助滿業，為顯前人無深信故，必須十念；此人有深信故，未必具足十念。三者「以至誠心，願生彼國」。此願、前行和合為因，此就菩薩種性人也。經說如是，今此文略辨其生相。於中有二：先明正因、後顯助因。經所言正因，謂菩提心。言發無上菩提心者，不顧世間富樂及與二乘涅槃，一向志願三身菩提，是名無上菩提之心。總標雖然，於中有二：一者隨事發心、二者順理發心。言隨事者，煩惱無數，願悉斷之；善法無量，願悉修之；眾生無邊，願悉度之。於此三事，決定期願。初是如來斷德正因、次是如來智德正因、第三心者恩德正因，三德合為無上菩提之果，即是三心，總為無上菩提之因。因果雖異，廣長量齊，等無所遺，無不苞故。如經言「發心畢竟二無別。」如是二心，前心難，「自未得度先度他，是故我禮初發心。」此心果報雖是菩提，而其華報在於淨土。所以然者，菩提心量，廣大無邊、長遠無限，故能感得廣大無際依報淨土、長遠無量正報壽命。除菩提心，無能當彼，故說此心為彼正因。是明隨事發心相也。所言順理而發心者，信解諸法皆如幻夢，非有非無、離言絕慮。依此信解發廣大心，雖不見有煩惱善法，而不撥無可斷可修，是故雖願悉斷悉修，而不違於無願三昧，雖願皆度無量有情，而不存能度所度，故能順隨於空無相。如經言「如是滅度無量眾生，實無眾生得滅度者」乃至廣說故。如是發心，不可思議，是明順理發心相也。隨事發心，有可退義，不定性人亦得能發。順理發心，即無退轉，菩薩性人乃能得發。如是發心，功德無邊，設使諸佛窮劫演說彼諸功德，猶不能盡。正因之相略說如是。

Next, second, to clarify the cause of the Pure Land: regarding the cause of the Pure Land, there are two paths: first, the cause of accomplishment; second, the cause of rebirth. Regarding the cause of accomplishment, commentators differ. Some say: innately uncontaminated seeds by nature (dharmatā), cultivated and expanded over three incalculable eons, serve as the productive cause for the manifestation of this Pure Land. As the Yogācārabhūmi-śāstra states: "When born in naraka, one possesses the seeds of the three uncontaminated faculties." Drawing an analogy from this, we know that there are also uncontaminated seeds of the Pure Land. Others say: newly produced seeds perfumed by the two wisdoms serve as the productive cause for that Pure Land. As the Mahāyānasaṃgraha states: "The Pure Land arises from the functional power of trans-supramundane wholesome dharmas." What are the trans-supramundane wholesome dharmas? Non-conceptual wisdom and the wholesome roots produced by wisdom acquired subsequent to the non-conceptual are the trans-supramundane wholesome dharmas. If they were inherently existing, they would not be produced; since they are produced, one should know they are newly formed. Question: Of these two explanations, which is the actual truth? Answer: Both rely on the sacred scriptures; how could they not be the truth? The details among them are as explained in the Examination of the Laṅkāvatāra-sūtra. Next, to clarify the cause of rebirth: generally speaking, all stated causes of rebirth not only induce the adornment of primary retribution, but also induce and complete the environmental retribution of the Pure Land; it is merely that by relying on the power of the Tathāgata's original vow, one receives and enjoys it accordingly. It is not accomplished by the force of one's own karmic causes; therefore it is said that there is no [independent] cause of rebirth. The characteristics of this cause differ between sūtras and treatises. If one relies on the Guan jing, it teaches sixteen contemplations; in the Wangsheng lun, it teaches five gates of practice. Now relying on this sūtra, it teaches the causes for the three grades of rebirth. The cause of the upper grade is stated in five clauses: First, "leaving home, abandoning desire, and becoming a śramaṇa"; this reveals the expedient means for generating the primary cause. Second, "arousing the bodhicitta"; this clarifies the primary cause. Third, "single-mindedly recollecting that Buddha"; this clarifies the cultivation of contemplation. Fourth, "performing various meritorious deeds"; this clarifies the initiation of practice. This contemplation and practice serve as auxiliary perfecting karma. Fifth, "vowing to be born in that land"; this single [clause] is the vow, the preceding four are practice, and through the conjunction of practice and vow one attains rebirth. In the middle grade, four clauses are stated: First, "though unable to become a śramaṇa, one should arouse the mind of unexcelled awakening (bodhicitta)"; this clarifies the primary cause. Second, "single-mindedly recollecting that Buddha"; third, "cultivating wholesome deeds to some extent"; this contemplation and practice serve as auxiliary perfecting karma. Fourth, "vowing to be born in that land." The preceding practice and this vow combine to form the cause. Within the lower grade, two types of persons are spoken of, and for each of the two persons there are three clauses. The three for the first person are: First, "even if unable to perform various meritorious deeds, one should arouse the mind of unexcelled awakening (bodhicitta)"; this clarifies the primary cause. Second, "even down to ten recitations, single-mindedly recollecting that Buddha"; this is the auxiliary perfecting karma. Third, "vowing to be born in that land." This vow and the preceding practice combine to form the cause; this clarifies persons of indeterminate disposition (aniyata-gotra). The three clauses for the second person are: First, "hearing the profound Dharma, rejoicing with faith and delight"; this clause concurrently reveals the primary cause of generating the mind, but merely to distinguish them from the previous person, their deep faith is singled out. Second, "even down to a single thought, recollecting that Buddha"; this is the auxiliary perfecting karma; to reveal that the previous person lacked deep faith, they required ten recitations, while this person possesses deep faith, so they do not necessarily need a full ten recitations. Third, "with a mind of utmost sincerity, vowing to be born in that land." This vow and the preceding practice combine to form the cause; this concerns persons of the bodhisattva gotra. Such is the teaching of the sūtra; now this text briefly analyzes the characteristics of their rebirth. In this, there are two parts: first, clarifying the primary cause; second, revealing the auxiliary cause. The primary cause spoken of in the sūtra refers to bodhicitta. Arousing the mind of unexcelled awakening means paying no regard to worldly wealth and pleasure, nor to the nirvāṇa of the two vehicles, but single-mindedly aspiring to the bodhi of the three bodies; this is called the mind of unexcelled awakening. Although such is the general indication, within it there are two aspects: first, generating the mind in accordance with phenomena; second, generating the mind in accord with the ultimate principle. Regarding "in accordance with phenomena": afflictions are countless, I vow to sever them all; wholesome dharmas are immeasurable, I vow to cultivate them all; sentient beings are boundless, I vow to deliver them all. Toward these three matters, one makes resolute aspiration. The first is the primary cause for the Tathāgata's virtue of severance; the next is the primary cause for the Tathāgata's virtue of wisdom; the third mind is the primary cause for the virtue of grace. The three virtues combine into the fruition of unexcelled awakening, which means these three minds together form the cause of unexcelled awakening. Although cause and fruition differ, their breadth and extent are equal; they are balanced without omission, for there is nothing they do not embrace. As a sūtra states: "The initial aspiration and the ultimate [awakening] are not different from each other." Between these two minds, the first mind is difficult: "Before being delivered oneself, first delivering others; therefore I bow to the initial aspiration." Although the retribution-fruition of this mind is bodhi, its blossom-retribution lies in the Pure Land. Why is this? The measure of bodhicitta is vast and boundless, long-enduring and limitless; therefore it can induce the vastly boundless Pure Land of environmental retribution and the long-enduring, immeasurable lifespan of primary retribution. Except for bodhicitta, nothing can correspond to that; therefore this mind is said to be the primary cause for it. This clarifies the characteristics of generating the mind in accordance with phenomena. Regarding generating the mind in accord with the ultimate principle: having faith and understanding that all dharmas are like illusions and dreams, neither existent nor non-existent, beyond speech and cut off from conceptual thought. Relying on this faith and understanding, one arouses the vast mind: although one sees no afflictions or wholesome dharmas, one does not repudiate what is to be severed and what is to be cultivated; therefore, although vowing to sever all and cultivate all, one does not violate the wishless samādhi (apraṇihita-samādhi); although vowing to deliver all immeasurable sentient beings, one maintains no idea of deliverer or delivered, and thus can accord with emptiness and signlessness. As a sūtra states: "Thus delivering immeasurable sentient beings, yet in reality not a single sentient being attains deliverance," and so on at length. Such generation of the mind is inconceivable; this clarifies the characteristics of generating the mind in accord with the ultimate principle. Generating the mind in accordance with phenomena involves the possibility of retrogression; persons of indeterminate disposition can also arouse it. Generating the mind in accord with the ultimate principle is without retrogression; only persons of the bodhisattva gotra can arouse it. Such generation of the mind has boundless merit; even if all Buddhas were to expound its merits for exhausted eons, they could not exhaust them. The characteristics of the primary cause have been briefly expounded in this way.