淨名玄論 8.17

8.17

Question: The texts constantly speak of 'maturing sentient beings' and 'purifying the Buddha-land', yet one sees no difference between them. Please distinguish them. Furthermore, as previously stated, taking a land for the sake of beings shows that purifying the Buddha-land is itself maturing sentient beings. How then are there two distinct practices? Answer: The two practices are mutually constitutive; one cannot arbitrarily separate them as completely different. If we now wish to distinguish their characteristics, the Dazhidulun says: 'Maturing sentient beings means practicing conduct that benefits beings. Purifying the Buddha-land clarifies the practice undertaken to bring about [a land] for the sake of beings.' Because the practices undertaken are distinct, they are divided into two. Moreover, when the Buddha of Immeasurable Life was in the causal stage, he extensively made over forty vows, vowing that his land would be pure, and as a result he later attained a pure land. At the end of the 'Chapter on Practice in Dreams' in the Pañcaviṃśatisāhasrikā-prajñāpāramitā-sūtra, it is explained that the bodhisattva, seeing sentient beings cold, starving, and hungry, generated great practices and, through this practice, attained a pure land. Furthermore, this very sūtra says: 'By practice one takes a Buddha-land.' Thus we know it is practice. Question: If so, why does one further cultivate the causes for a pure land? Answer: First one makes great vows, and afterwards extensively generates manifold practices; when all the practices are fully complete, one attains the pure land. However, generating a pure land generally has two approaches: First, looking downward and seeing sentient beings in various afflictions and distress, one generates great practices and through practice takes a pure land. Second, looking upward and seeing the lands of the Buddhas to be serene, joyful, and pure, the bodhisattva resolves to seek them, wishing to provide them to beings. Practice also has two approaches, which can be understood by this analogy. Question: Practice of itself induces the land; what is the use of vows? Answer: Practice is like a chariot traveling, and the vows are the driver. Because the mind sets a destination by means of the vows, the driver directs the practice toward it. Moreover, the mind is the initial gate, while practice arises subsequent to it; it is like first making great vows, and only then generating practice. Furthermore, the mind is generated all at once, whereas the practice is cultivated in gradual succession. Question: For what reason does the Dazhidulun say: 'After the bodhisattva attains anutpattika-dharma-kṣānti, he solely explains maturing sentient beings and purifying the Buddha-land'? Answer: Attaining anutpattika-dharma-kṣānti means that one's own practice is already established; what one should do now is exclusively to transform others. Within transforming others, it does not go beyond great practice; because it is great practice, it comprehensively clarifies these two. Question: This great practice—great practice should apply to both self-practice and transforming others; why does it exclusively speak of transforming others? Answer: The ultimate person is empty, hollow, and without causal conditions; of what use would a land be to him? Now since he takes a land, it must be for the sake of beings. Therefore, all these practices are for transforming others. Question: The text says: 'One who desires to attain a pure land must purify his mind; in accordance with the purity of his mind, the Buddha-land is pure.' Is this not self-practice? Answer: If one purifies one's mind for the sake of making the land pure, this too is purifying one's own mind for the sake of beings. If one merely says that the bodhisattva purifies his own mind without expecting the land to be pure, then this pure mind could be considered self-practice. Moreover, whether a bodhisattva engages in self-practice or transforms others, both are transforming others. Why is this so? Because one cultivates self-practice in order to transform others; if one's self-practice is not accomplished, one cannot transform beings. Now, to transform beings, one must have self-practice; therefore, all practices are for the sake of transforming others—how much more so the practice of the pure land!