觀無量壽佛經疏 1.25

1.25

Second, refuting them using reasoning: regarding the above assertion that they are bodhisattvas from the first bhūmi to the seventh bhūmi, as the Avataṃsaka Sūtra states: 'From the first bhūmi and above up to the seventh bhūmi, these are bodies born of dharmatā, bodies of transformation-change.' They never have the suffering of fragmented lifespan. In terms of their functional capacity, they have already passed through two great asaṃkhyeya-kalpas, cultivating both merit and wisdom and realizing the dual emptiness of persons and phenomena. All are inconceivable, endowed with unhindered supernatural powers and boundless transformations. Dwelling in a saṃbhoga land, they constantly hear the saṃbhogakāya Buddha preach the Dharma. With compassion they transform the ten directions, pervading them in an instant. What further worry could they have that they would rely on Vaidehī to request the Buddha for them to seek rebirth in the Land of Peace and Bliss? Proved by this scriptural passage, how could what the various masters say not be mistaken? This concludes the answer to the two [highest] above. Regarding the superior-lower: the above assertion that it refers to those from the gotra-bhūmi up to the first bhūmi is not necessarily so. As the sūtra states: 'These bodhisattvas are called non-retrogressing. Dwelling in saṃsāra, they are not defiled by saṃsāra, just as geese and ducks in water cannot be wetted by the water.' As the Pañcaviṃśatisāhasrikā Prajñāpāramitā Sūtra states: 'Bodhisattvas at this stage do not retrogress because they are guarded by two kinds of true spiritual friends. What are the two? First, the Buddhas of the ten directions. Second, the great bodhisattvas of the ten directions. Constantly aiding them externally through the three modes of action, they have no retrogression or loss regarding wholesome dharmas; hence it is called the non-retrogressing stage.' Such bodhisattvas can also accomplish the eight aspects of attaining Buddhahood and transform sentient beings. In terms of their cultivation and practice, they have already passed through one great asaṃkhyeya-kalpa, cultivating both merit and wisdom, and so forth. Since they possess such supreme virtues, what further worry could they have that they would rely on Vaidehī to request rebirth? Proved by this scriptural passage, we know that what the various masters determined is likewise mistaken. This concludes the critique of the superior grade.