無量壽經連義述文贊 3.4

3.4

On the sūtra passage from 'The Buddha told Ānanda' to 'there are three tiers': The Commentary states: This is the third [part], explaining the causes of rebirth to lead people to cultivate for rebirth. There are two [parts]: this is the first, a general introduction. Some say: The three tiers here are all born into a land of enjoyment for others; thus they differ from the nine grades of the Visualization Sūtra, who are born into a transformation land. 'Even if unable to perform merits' is a hypothetical statement; the ten thoughts are also what is taught in the Questions of Maitreya. This is not correct. The phrase 'even if' concedes other merits in order to have them arouse the bodhi-mind. The sūtra's words 'even if' should be like other statements, being an actual teaching as well. Furthermore, if the ten thoughts were not the thoughts of ordinary beings, why would they not be mentioned for the upper and middle tiers, but only in the lower tier? Now, we combine those nine grades into these three tiers; thus the meaning is not different. One should not object by saying: in that sūtra, both the upper-middle and middle-middle grades become śramaṇas and see the true Buddha without arousing the great resolve; the middle-lower grade does not become a śramaṇa, sees no Buddha at all, and does not arouse the great resolve; whereas the middle tier here does not become a śramaṇa, sees a transformation Buddha, and arouses the bodhi-mind, so their meanings must conflict. Within the middle tier there are naturally many varieties; each of the two sūtras discusses one, and there is no contradiction. As for saying 'they should arouse the bodhi-mind', this aims to reveal that being born there requires arousing the great resolve, so as to exclude those of determinate nature who cannot be reborn. Other conflicting passages are all of this kind. Some say: There are others reborn who do not belong to the three tiers, namely those mentioned below who doubt the five wisdoms; with doubt in their minds they cultivate various merits, yet also believe in retribution for sin and blessing, cultivating a few roots of goodness and aspiring to be born in that land; because their faith is indeterminate, they are not [in] the first six [grades], and because they cultivate little merit, they are not [in] the latter three [grades]; hence they are not included within the nine grades. This is also not correct. Both Bai [Yan] and [Zhi] Qian state: 'People of the middle tier are suspicious and without faith; although born in that land, they are within its city for five hundred years without seeing the Buddha, hearing the sūtras, or seeing the noble ones.' One must not say that ordinary beings who doubt the wisdom [of the Buddha] are not within the nine grades. Some say: If one does not resolve the four doubts, although born in that land one remains in the borderland, constituting a distinct category not included in the nine grades; therefore, one should not rashly give rise to doubts. This is also not correct. In what the two sūtras teach, the jewel city where those of the middle and lower categories dwell is five hundred [yojanas]; as in this sūtra, the jeweled palace halls where ordinary beings who doubt wisdom reside are also the borderland. Were it not so, it would contradict the sūtra's words: 'Their dwellings are on the ground, unable to be made high and large in the void as they wish, and they are furthermore exceedingly far from Amitābha Buddha.' Some say: The people who doubt the Buddha's wisdom are this middle tier, the middle grades of the Visualization Sūtra. Hence the Bai and Qian sūtras state regarding the middle tier: 'Keeping the precepts, giving alms, providing meals to śramaṇas, building monasteries and raising stūpas, yet later being doubtful and without faith, the person temporarily believes and temporarily disbelieves, continuing to bind their good aspirations to attain rebirth. Although born in that land, they cannot advance to the abode of Amitāyus Buddha; on the way back they see a spontaneous jewel city at the border of the Buddha-realm, where for five hundred years they cannot see the Buddha or hear the Dharma,' and so forth. They should not be considered absent from Dharmarakṣa's sūtra regarding those who doubt the Buddha's wisdom. This is also not correct. In the Bai and Qian [versions], the lower tier is also in the city along the way, unable to see the Buddha for five hundred years; how could doubting wisdom be only in the middle tier and not the lower? If one says that because the cause cultivated by the middle tier who doubts wisdom is similar, it belongs to the middle grade and not the lower, then because the fruit received by the lower tier resembles the middle grade, it could also include doubting the Buddha's wisdom. If resembling the fruit does not include doubting wisdom, how could the similarity of the cause admit doubting wisdom? Furthermore, their claim that within the nine grades it belongs to the upper-middle is logically incorrect. In the Visualization Sūtra's upper-middle and this sūtra's doubting of wisdom, the blossoming of the lotus, seeing the Buddha, hearing the Dharma, and obtaining benefits are all different. If one says that because the upper-middle itself has many varieties there is no such fault, could not the middle-lower also have many varieties and thus encompass doubting wisdom? Therefore, now doubting the Buddha's five wisdoms is encompassed by the middle-lower and lower-upper births. For this reason, the latter two tiers in Bai and Qian both speak of being in the city, unable to see the Buddha, hear the Dharma, or see the noble ones for five hundred years. Whether the three tiers or the nine grades, they are neither broader nor narrower; they encompass all rebirth. However, those three grades gather good as the upper, cease evil as the middle, and commit evil as the lower; the details between them should be reflected upon in accord with principle. Here, the three tiers have three distinct meanings: First, differences in body and mind. In mind, they all arouse the bodhi-mind and focus exclusively on Amida, following the majority in being identical. In body, leaving home is the upper, while remaining in secular life is the middle and lower. Second, differences in cultivated causes. Fully cultivating all practices is the upper; partially cultivating merit is the middle; reciting that Buddha's name ten times or one time is the lower. Third, differences in conditions for rebirth. The true bodies of Amida and Avalokiteśvara coming to welcome is the upper; transformation bodies welcoming is the middle; seeing the Buddha's body in a dream is the lower. Bai Yan's three tiers have four distinct meanings: First, differences in body and mind. Leaving home and arousing the bodhi-mind is the upper; being in secular life with an utmost sincere mind is the middle and lower. Second, differences in cultivation. Fully cultivating the multitude of practices and seeing the noble ones in a dream is the upper; partially cultivating goodness day and night without interruption and seeing the noble ones in a dream is the middle; solely severing attachment and anger and recollecting the Buddha for ten days and ten nights without interruption is the lower. Third, differences in seeing the Buddha. These are identical to the three kinds here. Fourth, differences in receiving results. Being born in that land, becoming an avaivartika, with dwellings in the void and near the Buddha is the upper; staying along the way in the jewel city, with dwellings on the ground and far from the Buddha is the middle and lower. In Zhi Qian's sūtra, though mostly identical, there are differences: those desiring to be born in that land who hang variegated silks, build Buddhist monasteries, raise stūpas, and feed śramaṇas should sever attachment and anger, observe pure fasting and precepts, and single-mindedly recollect the Buddha for ten days without interruption—this is the lower tier. Comparing those two sūtras with Dharmarakṣa's version, the upper tier is identical, but the middle and lower are different. Those two grades hold doubt in their hearts and do not arouse the intention for the Way; the two tiers here both arouse the bodhi-mind with determinate faith. The reason there is this discrepancy is that although the Sanskrit text fully contained both, Bai and Qian only translated those of doubtful faith being reborn, whereas Dharmarakṣa only translated the cultivation of causes with pure faith, showing the fault of those who doubt wisdom later. Although the words appear contradictory, in principle there is no difference. If one wishes to explain the distinctions of practices and stages among the three tiers, it is as explained before, so we shall not discuss it again.