觀無量壽經義疏 1.9

1.9

次、辨其因。於中初先當相分別，後約人論。當相如何？經說不同。依《大品》住宣說般若空慧為因，修空慧除滅罪障，故於淨土欲生即生。依《涅槃經》，一切善業皆淨土因，不可具列，麁要有四：一、修戒為因。遠離十惡、修行十善，自持淨戒不與犯重，同共止住，得生淨國。二、修施為因。曠路作井、種植菓林、施病醫藥、造立僧房，供持戒人及說法者，造像立塔種種供養，如是一切悉得往生。三、修慧為因。書寫經卷乃至一偈，聽受讀誦、為他演說，得生淨土。四、護法為因。守護正法不謗方等，得生淨土。此等能為一切土因，求安樂者宜須修之。依《維摩經》，八法為因，故彼經言「具足八法，行無瘡疣，生於淨土。」何等為八？一、饒益眾生而不望報，此即是慈。二、代一切生受諸苦惱，此即是悲。三、所作功德盡以施之，此即是喜，由喜除嫉，故作功德盡以施之。四、等心眾生謙下無礙，此即是捨，捨除怨親，齊能卑敬，故等無礙。此四利他，後四自利。五、於菩薩親之如佛，所未聞經聞之不疑，於自所學起信敬心，於人起敬於法生信。六、不與聲聞而相違背，於他異學袪息礙心。七，不嫉彼供、不高己利，而於其中調伏其心，於受用事息瑕穢心。八、常省己過、不訟彼短，恒以一心修諸功德，所修行事起專精心。此八能為一切土因，求安樂者亦須修之。依《往生論》，五門為因：一、禮拜門，稱名禮拜阿彌陀佛，求生其國。二、讚嘆門，讚阿彌陀佛光明智慧一切德。三、作願門，願生其國，修彌陀佛所行所成。四、觀察門，所觀有三：一觀彼國功德莊嚴、二觀彼佛功德莊嚴、三觀彼菩薩功德莊嚴，各有多義不可具列。五、迴向門，不捨苦生迴向為首，所作功德迴以施之共生彼國。依此《觀經》，因亦眾多，麁要為四：一、修觀往生，觀別十六，備如上辨。二、修業往生，淨業有三，亦如上說。三、修心往生，如下文說。心有三種：一者誠心，誠謂實也，起行不虛，實心求去，故曰誠心。二者深心，信樂慇至欲生彼國。三者迴向發願之心，直爾趣求說之為願，挾善趣求說為迴向。願有二種：一願生彼國、二願見彼佛，所行所成亦爾。此是第三、修心往生。四、歸向故生，如下文說。自雖無行，善友為說佛法僧名，或為歎說彌陀佛德，或歎觀音勢至，或歎彼土妙樂勝事，一心歸向，故得往生。於中或念或禮、或歎或稱其名，悉得往生。當相如是。

Next, discerning their causes. Herein, first distinction is made according to their characteristics, and afterwards they are discussed with reference to persons. How is it according to their characteristics? Sūtra explanations differ. Relying on the Pañcaviṃśatisāhasrikā Prajñāpāramitā (*Dapin), the wisdom of emptiness of prajñā is proclaimed as the cause; cultivating the wisdom of emptiness eliminates and eradicates sinful obstacles, so if one wishes to be born in the pure land, one is immediately born. Relying on the Nirvāṇa-sūtra, all wholesome karmas are causes of the pure land, which cannot be listed exhaustively, but there are roughly four essentials: First, cultivating precepts is the cause. Abandoning the ten unwholesome deeds, cultivating the ten wholesome deeds, personally upholding the pure precepts without dwelling together with those who commit grave transgressions—[by this] one attains rebirth in the pure land. Second, cultivating giving is the cause. Digging wells along wide roads, planting fruit trees and groves, bestowing medicine on the sick, erecting monastic dwellings, making offerings to precept-holders and preachers of the Dharma, making images, erecting stūpas, and various kinds of offerings—all such [actions] enable one to attain rebirth. Third, cultivating wisdom is the cause. Copying sūtra scrolls, down to a single verse, listening to, accepting, reading, reciting, and expounding them for others—one attains rebirth in the pure land. Fourth, protecting the Dharma is the cause. Guarding the correct Dharma without slandering the Vaipulya—one attains rebirth in the pure land. These are able to serve as the causes for all lands; those who seek peace and happiness ought to cultivate them. Relying on the Vimalakīrtinirdeśa, eight dharmas are the cause; therefore that sūtra states: "Equipped with eight dharmas, conducting oneself without blemish or fault, one is born in the pure land." What are the eight? First, benefiting sentient beings without expecting reward—this is benevolence (maitrī). Second, enduring all suffering and torment on behalf of all sentient beings—this is compassion (karuṇā). Third, dedicating whatever merits one performs entirely to them—this is sympathetic joy (muditā); because joy eliminates jealousy, one gives all performed merits entirely to them. Fourth, having an equal mind toward sentient beings, humbling oneself without hindrance—this is equanimity (upekṣā); equanimity eliminates enmity and affection, enabling one to be equally humble and respectful, hence equal and unhindered. These four benefit others, and the latter four benefit oneself. Fifth, being close to bodhisattvas as to buddhas; hearing unprecendented sūtras without doubting them; generating a mind of faith and reverence toward what one studies oneself—arousing reverence toward persons and generating faith in the Dharma. Sixth, not going against śrāvakas, dispelling and resting obstructive thoughts toward the different studies of others. Seventh, not envying others' offerings, not aggrandizing one's own gain, yet taming one's mind therein, resting thoughts of blemish and impurity regarding utilitarian matters. Eighth, constantly examining one's own faults, not disputing others' shortcomings, always cultivating merits with single-mindedness, generating a mind of dedicated concentration toward actions cultivated. These eight can serve as causes for all lands; those who seek peace and happiness must also cultivate them. Relying on the Treatise on Rebirth (*Wang sheng lun), five gates are the cause: First, the gate of worship: invoking the name and prostrating to Amitāyus Buddha, seeking rebirth in his land. Second, the gate of praise: praising the light, wisdom, and all virtues of Amitāyus Buddha. Third, the gate of aspiration: making the vow to be born in his land, cultivating what Amitāyus Buddha practiced and accomplished. Fourth, the gate of observation: what is observed has three: 1. observing the adornments of merit of that land; 2. observing the adornments of merit of that buddha; 3. observing the adornments of merit of those bodhisattvas; each has many meanings that cannot be fully listed. Fifth, the gate of dedication: not abandoning suffering beings, taking dedication as primary, dedicating whatever merits one performs to bestow upon them to be born together in that land. Relying on this Contemplation Sūtra, the causes are also manifold, but roughly there are four essentials: First, attaining rebirth through cultivating contemplation: the contemplations are distinct into sixteen, fully discerned as above. Second, attaining rebirth through cultivating karma: the pure karmas are three, also as explained above. Third, attaining rebirth through cultivating the mind, as explained in the text below. Minds are of three kinds: First is the sincere mind: 'sincere' means genuine; initiating practices that are not false and seeking departure with a genuine mind, hence called sincere mind. Second is the deep mind: believing and rejoicing with earnest diligence, wishing to be born in that land. Third is the mind of dedication and making aspirations: simply tending toward and seeking is called 'aspiration'; grasping wholesome roots and tending toward and seeking is called 'dedication'. Aspirations are of two kinds: 1. aspiring to be born in that land; 2. aspiring to see that buddha; what is practiced and accomplished is also like this. This is the third, attaining rebirth through cultivating the mind. Fourth, being born through taking refuge, as explained in the text below. Although oneself devoid of practice, a good friend explains for them the names of the Buddha, Dharma, and Saṅgha, or praises and explains the virtues of Amitāyus Buddha, or praises Avalokiteśvara and Mahāsthāmaprāpta, or praises the wondrous joy and preeminent events of that land; single-mindedly taking refuge, one thus attains rebirth. Therein, whether recollecting, prostrating, praising, or invoking his name, all attain rebirth. Their characteristics are thus.