兩卷無量壽經宗要 1.4

1.4

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.