觀無量壽經義疏 1.9

1.9

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.