兩卷無量壽經宗要 1.3

1.3

Second, explaining the doctrinal purport: this sūtra takes the causes and fruits of the Pure Land as its essential doctrine, and taking in sentient beings to attain rebirth [there] as its purpose. Although this is a general formulation, in analyzing it, [we] first elucidate the virtues of fruition and subsequently clarify the causal practice. Within the virtues of fruition, there are briefly four gates: first, the gate of pure and non-pure; second, the gate of form and formless; third, the gate of common and uncommon; fourth, the gate of with-outflows and without-outflows.

First, elucidating the gate of pure and non-pure: [we] briefly clarify its gradations by means of four pairs: namely, the contrast of cause with fruition, the contrast of exclusive with non-exclusive, the contrast of pure with mixed, and the contrast of definitely determined with not definitely determined.

Regarding the gate of the contrast of cause with fruition: the dwelling place of bodhisattvas from the adamantine stage downward is termed a fruition-retribution land and is not termed a pure land, because they have not yet departed from the afflictions of fruition of the truth of suffering. Only the dwelling of the Buddha is termed a pure land, because all toils and afflictions are extinguished without remainder. In accordance with this meaning, the Renwang jing says: “The three [levels of] worthies and ten [stages of] sages dwell in retribution; only the Buddha alone resides in the pure land. All sentient beings temporarily dwell in retribution; ascending to the adamantine source, one resides in the pure land.”

Second, the gate of the contrast of exclusive with non-exclusive: the dwelling places of bodhisattvas from the eighth bhūmi upward receive the name of pure land, because they exclusively transcend the affairs of the three realms and also because they are fully endowed with the four clauses of the meaning of ‘exclusive.’ All dwelling places from the seventh bhūmi downward are not yet termed pure lands, because they do not exclusively transcend the three realms, or because those who transcend the three realms by the power of vows are not fully endowed with the four clauses of ‘exclusive’—namely, exclusive joy, exclusive faultlessness, and exclusive mastery. When those from the seventh bhūmi downward emerge from contemplation, at times they give rise to retribution-indeterminate minds, and the four defilements of manas are then active; thus they are not exclusively pure and not exclusively faultless. Those of the eighth bhūmi upward are not like this. In accordance with this meaning, the Mahāyānasaṃgraha says: “Arising from the functionality of trans-supramundane wholesome dharmas.” Explanation: The wholesome [dharmas] of the two vehicles are termed supramundane. From the eighth bhūmi upward to the Buddha ground is termed trans-supramundane. Supramundane dharmas are called the antidotes to mundane dharmas. Trans-supramundane dharmas serve as the antidotes to supramundane dharmas. Functionality takes the four conditions as its marks; because this pure land arises from the functionality of trans-supramundane wholesome dharmas, it does not take the truth of accumulation as its cause, and so on up to extensive explanations.

Third, the gate of the contrast of pure with mixed: places where ordinary beings and the two vehicles dwell together in mixture cannot be called pure worlds. Only the birthplaces of bodhisattvas who have entered the great grounds can be called pure worlds. Those [places] are not purely pure, whereas these are purely pure. In accordance with this meaning, the Yogācārabhūmi-śāstra says: “Worlds are immeasurable; they are of two kinds, namely pure and non-pure.” In a pure world, there are no naraka [hells], beasts, or hungry ghosts, nor is there a desire realm, form realm, or formless realm; only an assembly of bodhisattvas abides therein, and therefore it is called a pure world. Bodhisattvas who have entered the third bhūmi are born there by the power of their vows, and there are no ordinary beings, nor non-ordinary śrāvakas and pratyekabuddhas. If bodhisattvas who are non-ordinary beings attain rebirth there, it is explained: this third bhūmi is the Joyful Ground (Pramuditā-bhūmi), because according to the gate of the seven kinds of bodhisattva grounds, it is the third ground of pure and superior intention; subsuming thirteen stations, seven kinds of grounds are established, exactly as expounded in that treatise.

Fourth, the gate of the contrast of definitely determined with not definitely determined: lands where sentient beings of the three categories of beings are born to suffering are defiled lands; only places where those of the samyaktva-niyata-rāśi dwell are called pure lands. Therein are also śrāvakas of the four fruits, and even ordinary beings of the four doubts; there are only no beings of the mithyātva-niyata-rāśi or aniyata-rāśi. Now, this sūtra’s exposition of the Land of Immeasurable Life is explained as a pure land according to the fourth gate. Why is this? Because it intends to universally accommodate both Mahāyāna and Hīnayāna, and simultaneously draw both ordinary beings and sages, so that they are reborn together in an excellent place and advance together toward the Great Path. As a passage below says: “If, when I attain Buddhahood, the humans and devas in my land do not abide in the samyaktva-niyata-rāśi and inevitably reach extinction, may I not attain right awakening.” It also says: “If, when I attain Buddhahood, there should be anyone able to calculate and know the number of śrāvakas in my land, may I not attain right awakening,” and so on up to extensive explanations. Moreover, the Guan jing says that having been reborn in that land, they attain the fruit of an arhat, and so on up to extensive explanations. As for the treatise’s statement that “women, those with defective sense organs, and the lineage of the two vehicles are not born [there],” this speaks of the two vehicles of definite gotra, not of śrāvakas of indefinite capacity. In order to distinguish this, it is called the “lineage of the two vehicles.” For this reason, there is no contradiction. Furthermore, the mention of “women and those with defective sense organs” means that when born there, they are neither women nor defective in their sense organs; it does not mean that women and such cannot attain rebirth, just as Vaidehī was able to attain rebirth. However, the Drum-Sound King Dhāraṇī Sūtra says: “The father of the Buddha Amitābha was named Candrocchaya the Wheel-Turning Sagely King, and his mother was named Utpalāvatī,” and so on up to extensive explanations; this refers to the transformation land inhabited by a nirmāṇabuddha. What the treatise speaks of is an enjoyment land. By this reasoning, there is therefore no contradiction. The pure lands expounded in the above four gates are all accomplished by the Tathāgata’s vows and practices, not accomplished by the self-power of those born there; unlike the outer container world of defiled lands which is accomplished solely by the shared karma of sentient beings, they are therefore all generally called pure lands.

Next, second, elucidating the gate of form and formless: among the four kinds of gates expounded above, the first gate shows the land for self-enjoyment, and the latter three gates explain lands for others' enjoyment. That the three gates have form requires no debate. Regarding the land for self-enjoyment, exponents differ. Some say: the body of self-enjoyment takes the Pure Land of Dharma-nature, far removed from corporeal forms, as its dwelling place, and therefore no marks of form at all can be found. As the Benye jing says: “Disciples of the Buddha, the fruition-essence is consummate; there is no virtue it does not possess, no principle it does not encompass; it dwells in the supreme truth of the middle way. The pure land is boundless, nameless, and signless; not a single dharma can be found, neither having an essence nor lacking an essence,” and so on up to extensive explanations. The Awakening of Faith says: “The Buddhas, Tathāgatas, are solely the dharmakāya, the body of the marks of wisdom. As the ultimate truth, it has no realm of conventional truth and is free from intentional activity, yet simply in accordance with sentient beings seeing and hearing, all attain benefit; hence it is called function. This function has two kinds: first, that which is seen by the minds of ordinary beings and the two vehicles is called the response body. Second, that which is seen by the minds of bodhisattvas from their initial aspiration up to the ultimate ground of bodhisattvas is called the saṃbhogakāya.” Relying on these texts, one should know that visible marks of form and the like all belong to the body of enjoyment for others, and that within self-enjoyment there is neither form nor mark.

Others say: the body of self-enjoyment has subtle, unhindered form, and its supporting land fully possesses the superior realms of the six sense objects. As the Satyaka-nirgrantha Sūtra says: “Gautama’s Dharma-nature body / Has wondrous form that is ever serene. / Such a Dharma-nature body / Is equal to sentient beings, boundless.” The Avataṃsaka-sūtra says: “When the Tathāgata, the Truly Awakened One, accomplished bodhi, he attained a body equal to all sentient beings, attained a body equal to all dharmas, and so on up to attaining a body equal to the realm of all practices, attaining a body equal to the tranquil realm of nirvāṇa. Disciples of the Buddha! In accordance with the body attained by the Tathāgata, you should know that his voice and unhindered mind are also like this. The Tathāgata is fully endowed with these three kinds of pure immeasurability.” The Mahāyānasaṃgraha says: “If in a pure land there are no terrors, the dharmas enjoyed by the six sense faculties are all fully present. Furthermore, not only are they present, but all implements of enjoyment are supreme and peerless. This is the consummate cause of the Tathāgata’s practices of merit and wisdom, evoking the supporting place of the Tathāgata’s superior retribution; therefore it is supreme.” Relying on these texts, one should know that the body of self-enjoyment evoked by the consummate cause relies upon the six sense objects.

Others say: what both masters have expounded is reasonable, for they equally have sūtras and treatises that cannot be contradicted, and the Tathāgata’s Dharma-gate is unobstructed. Why is this? The retribution Buddha’s body and land briefly have two gates: if in terms of the gate of returning to the source of right marks, it is as the first master expounded; if relying upon the gate of perfecting virtues from nature, it is as the latter master expounded. The cited sūtras and treatises are spoken according to their respective gates, and therefore they do not contradict each other. This is the second gate of form and formless.

Next, third, elucidating the gate of common and uncommon: speaking in terms of general characteristics, lands are of two kinds: first, internal lands; second, external lands. The external land is a common retribution. The internal land is an uncommon retribution. Within the internal land there are also two kinds: first, the five aggregates of sentient beings, serving as the primary retribution land; because persons rely upon and dwell in them, they are called lands. Second, supramundane sagely wisdom, called the real wisdom land, because it can uphold subsequent wisdom, and because relying upon fundamental wisdom it is free from inversion. As the Benye jing says: “‘Land’ is the name for the dwelling place of all worthies and sages; therefore all sentient beings, worthies, and sages each dwell in their own land of fruit-retribution.” Ordinary sentient beings dwelling in the five aggregates constitute the land of primary retribution, while the shared mountains, forests, and great earth constitute the land of environmental retribution. Sages of the first bhūmi also have two lands: first, the real wisdom land, where the prior wisdom dwells, taking the subsequent wisdom as land; second, transformation pure and defiled lands, manifested in accordance with the count of kalpas. Up to the stainless ground (Vimalā-bhūmi), the lands are also like this. All sentient beings up to the stainless ground are entirely non-pure lands, because they dwell in retribution.

Although this is a general explanation, in analyzing it: regarding the land of primary retribution having the meaning of an uncommon retribution, there are no divergent views. Regarding the land of environmental retribution being a common retribution, various explanations differ. Some say: things like mountains and rivers are not an aggregation of subtle atoms possessing an actual single entity evoked in common by multiple causes; rather, they are merely diverse formations uniquely transformed by each sentient being, similar in the same location and not obstructing each other, like the light of many lamps. Just as when multiple causes are dreamed, the categories of causes are identical, and the marks of the fruits resemble each other. The location is not distinct, and is conventionally designated as common, but in reality each is distinct. One should know that the pure lands of the Buddhas are also like this: transformed by distinct consciousnesses, they all pervade the Dharma realm; being in the same location and resembling each other, they are spoken of as ‘common,’ but in reality they are not common. If there were a single land not following individual consciousnesses, it would then be outside the mind and not the principle of consciousness-only. As the Saṃdhinirmocana-sūtra says: “I say that the cognitive objects of consciousness are only what is manifested by consciousness.” The Vijñaptimātratā-śāstra says: “Karmic perfuming is within consciousness, yet one clings to the fruit being produced outside. For what reason, in the place where perfuming occurs, does one not speak of the fruit therein?”

Others say: although the environmental fruit of the pure land is not separate from consciousness, yet the consciousnesses are distinct while the marks of the land are one, because it is jointly accomplished by those distinct consciousnesses. Just as combining the four sense objects accomplishes a single pillar, the mark of the single pillar is not separate from the four subtle atoms, yet it does not follow the four subtle atoms to become four pillars. One should know that the reasoning here is also like this. Therein, if in terms of the land for self-enjoyment, Buddha and Buddhas jointly possess one land, just as with the dharmakāya, which all Buddhas jointly rely upon. If discussing the characteristics of the land for others' enjoyment, the Buddha and bodhisattvas jointly possess it, just as a king and his ministers jointly possess a single state. Moreover, the two enjoyment lands are also not distinct entities. Just as a practitioner of contemplation views a stone as jade, while one without supernormal wisdom still sees it as stone: the marks of stone and jade are different, yet they are not distinct entities. That the two lands share the same location should be known to be also like this. As the Saṃdhinirmocana-sūtra says: “What is the difference between the Tathāgata’s activity and the Tathāgata’s realm? The Buddha said: ‘The Tathāgata’s activity means all modes; the Tathāgata shares in common an immeasurable multitude of merits, adorning the pure Buddha land.’ The Tathāgata’s realm means all modes: the distinctions of the five realms, namely the sentient being realm, the world realm, the Dharma realm, the discipline realm, and the discipline-expedient realm.” Explanation: This speaks of the land for self-enjoyment being jointly possessed by all Buddhas, not distinct for each. The Yogācārabhūmi-śāstra says: “Things such as marks have uncommon conceptual construction as their cause, or have common conceptual construction as their cause. If arisen from common conceptual construction, even though conceptual construction is absent, because it is upheld by the conceptual construction of others, it does not permanently perish. If it were not so, the conceptual construction of others would have no fruit. Although it does not perish, one who has attained purity correctly sees purity in that thing. Just as numerous practitioners of contemplation, within a single thing, on account of their concentrated minds, can obtain various different views; that is also like this.” Explanation: This says that environmental retribution does not follow the distinctions of consciousness. If one clings to common fruits following the distinctions of consciousness, then although my fruit perishes, another’s fruit still exists; then another’s conceptual construction ought not to be without difference. Therefore, that [former view] cannot resolve this text. The Mahāyānasaṃgraha says: “Furthermore, enjoying such a pure land is exclusively pure, exclusively joyful, exclusively faultless, and exclusively sovereign.” Commentary: Ever free from mixed defilement, hence it says ‘exclusively pure.’ Only experiencing wondrous joy, free from suffering and neutral feeling, hence it says ‘exclusively joyful.’ Solely true wholesomeness, free from evil and indeterminate [states], hence it says ‘exclusively faultless.’ All matters do not depend on other conditions at all and are accomplished entirely by one’s own mind, hence it says ‘exclusively sovereign.’ Furthermore, relying upon great purity it speaks of ‘exclusively pure’; relying upon great joy it speaks of ‘exclusively joyful’; relying upon great permanence it speaks of ‘exclusively faultless’; relying upon great self it speaks of ‘exclusively sovereign.’ Explanation: Here, the first ‘furthermore’ reveals the meaning of others' enjoyment. The second ‘furthermore’ reveals the meaning of self-enjoyment. Although the meanings differ, there are no distinct lands. Therefore, the root treatise offers only a single explanation. Thus one knows that the two lands are also not distinct entities. Question: What are the merits and faults of these two explanations? Answer: If taken literally, they simply cannot be established; if reconciled through their meaning, both are reasonable. This is the third gate of common and uncommon.

Next, fourth, elucidating the gate of with-outflows and without-outflows: there are briefly two propositions: first, generally regarding all dharmas, revealing the meaning of with-outflows and without-outflows; second, specifically regarding the pure land, clarifying the characteristics of with-outflows and without-outflows. In the first, general gate: the Yogācārabhūmi-śāstra states: “With-outflows and without-outflows each have five gates. The five with-outflows are: first, by reason of thing; second, latent disposition (anuśaya); third, conjunction (samprayukta); fourth, cognitive object (ālambana); fifth, arising. The five without-outflows are: first, separation from fetters; second, severance of latent dispositions; third, being cessation; fourth, liberation of the self-nature of the continuum through the antidote abandoned by seeing; fifth, liberation of the self-nature of the continuum through the antidote abandoned by cultivation.” The details therein are as extensively explained in that text. Now, formulating four clauses, [we] briefly reveal its characteristics: first, there are dharmas that are exclusively with-outflows, namely all defiled mental states and mental factors, because they are with-outflows through the meaning of conjunction, and because they lack the five kinds of without-outflows marks. Second, there are dharmas that are exclusively without-outflows, namely the mental states and mental factors at the time of the path of seeing, because they possess the meaning of self-nature liberation, and because they lack the five kinds of with-outflows marks. Third, there are dharmas that are both with-outflows and without-outflows, namely retribution-indeterminate mental states and mental factors, because they are bound by latent dispositions yet separated from fetters; although they are without-outflows, they belong to the truth of suffering, because they arise from karma and afflictions. Fourth, there are dharmas that are neither with-outflows [nor without-outflows], namely profound dharmas that do not fall into categories.

Next, within the specific explanation there are also two gates: first, the gate with boundaries; second, the gate without obstruction. Regarding the gate with boundaries: in terms of the pure land inhabited by the Buddhas, among the four clauses there are only two clauses. Relying on the gate of possessing form and possessing mind, it is exclusively without-outflows, because of the meaning of liberation of the self-nature of the continuum, and because it is far removed from the five kinds of with-outflows marks. In terms of the gate of neither form nor mind, it is neither with-outflows nor without-outflows, because it is neither existent nor non-existent, and is free from marks and free from nature. In terms of bodhisattvas, there are also two clauses: considering the two wisdoms, the pure land manifested [by them] is exclusively without-outflows, subsumed under the truth of the path. As the Mahāyānasaṃgraha says: “The consciousness-only wisdom of bodhisattvas and Tathāgatas is signless and effortless, and is therefore called pure. Being free from all hindrances and without regress, it is therefore called sovereign. Since this consciousness-only wisdom is the essence of the pure land, it does not take the truth of suffering as its essence,” and so on up to extensive explanations. In terms of the gate of transformation by the fundamental consciousness (ālaya-vijñāna), it is also without-outflows, because it does not arise from the with-outflows of the three realms and is an enjoyable without-outflows realm, therefore it is without-outflows. Because it arises taking the ground of ignorance as condition, it is called a fruition-retribution land, and is therefore with-outflows. Although it is without-outflows, it is mundane; hence within the gate of the unconditioned four truths, it is subsumed under the fruit-retribution of the truth of suffering. As the sūtra says: “The three [levels of] worthies and ten [stages of] sages dwell in retribution.” The Ratnagotravibhāga says: “Relying upon the realm without outflows, there are three kinds of mind-made bodies; one should know that because their cause is produced by wholesome roots without outflows, they are called mundane; because they are free from mundane dharmas produced by karma and afflictions with outflows, they are also called nirvāṇa.” In accordance with this meaning, the Śrīmālādevī-sūtra says: “World-Honored One! There is a conditioned mundane and an unconditioned mundane; there is a conditioned nirvāṇa and an unconditioned nirvāṇa.” Thus what is spoken of here as the mind-made body is the primary retribution transformed by the ālaya. Since primary retribution is like this, environmental retribution is also like this, because both are transformed by the fundamental consciousness. However, this land transformed by the ālaya and the pure land manifested by the two wisdoms, although subsumed under the two truths of suffering and path, are not of distinct entities, but are merely subsumed differently according to the meaning. Just as with the defiled land upheld by another’s conceptual construction, one who has attained purity sees it as pure; although pure and defiled differ, they are not of distinct entities. One should know that the two meanings here are also like this. This is explained according to the gate with boundaries.

Next, speaking according to the gate without obstruction, four clauses should be formulated: first, the bodies and lands of all Buddhas are all with-outflows, because they are not separate from all outflows. As the sūtra says: the Buddhas abide in all afflictions such as the three poisons and four outflows to attain anuttarasamyaksaṃbodhi, and so on up to extensive explanations. Second, the bodies and lands of ordinary beings are all without-outflows, because they are separated from the nature of all outflows. As the sūtra says: form is without outflows and without binding, feeling, perception, volitional formations, and consciousness are without outflows and without binding, and so on up to extensive explanations. Third, all ordinary beings and sages, defiled lands and pure lands, are both with-outflows and without-outflows, because the preceding two gates are not separate from each other. Fourth, all ordinary beings and sages, defiled lands and pure lands, are neither with-outflows nor without-outflows, because they lack the nature of binding and the nature of liberation. As the sūtra says: form has neither binding nor liberation, feeling, perception, volitional formations, and consciousness have neither binding nor liberation, and so on up to extensive explanations. This is the fourth gate of with-outflows and without-outflows.

The above four gates combined conclude the first [part], the fruition of the Pure Land.