淨名玄論 8.3

8.3

Now, expounding the purpose for the advent of these two sections, there are seven [aspects]: First, to answer Ratnākara's two questions on cause and fruition. The first section answers the question on the fruition of the pure land, and the next section answers on the cause of the pure land. When the meaning of the pure land is asked, the replies expand daily. The two gates of cause and fruition subsume all principles. What is called the fruition of the pure land refers to the two lands of retribution and manifestation: retribution varies in refinement and coarseness according to karma, and manifestation appears in accordance with conditions. The first section extensively explains this phenomenon, which is called the fruition of the pure land. The cause of the pure land begins with the straight mind and ends with purity of intention, comprehensively covering the myriad practices of transforming others and one's own practice. The next section extensively explains this phenomenon, which is called the pure cause of the pure land. Question: One should first explain the cause of the land and later attain the fruition; why is fruition first and cause later? Answer: This is based on the sequence of answering the questions, which distinguishes the gate of practice and speech; if regarding cultivation and practice, then cause comes first and fruition later. Furthermore, as for how the two sections differ: the first explains the intention of cultivating the pure land, and the next directly explains the cultivation of the pure land. Regarding the intention of cultivating the pure land: ordinary worldlings merely seek to secure themselves and seek rebirth in a good land; the two vehicles originally expect distress and aim for [nirvāṇa] without remainder, finding no joy in sportful supernatural powers or purifying buddha lands, and therefore neither of them cultivates a pure land. Bodhisattvas universally transform sentient beings, and therefore take a buddha land. Thus it says: 'The categories of sentient beings are the bodhisattva's buddha land; in accordance with the sentient beings transformed, one takes a buddha land.' Because they universally desire to transform beings, they are unlike ordinary worldlings; and because they take a buddha land, they are distinguished from the lesser practice. Thus in a single statement, sages and ordinary worldlings are distinguished, explaining the bodhisattva's intention in cultivating the pure land. Furthermore, the dharmakāya is formless; what use does it have for a land? Yet cultivating a pure land now is done for the sake of beings. Therefore, the first section explains the intention of cultivating the pure land, and the next section directly [explains] cultivating the pure land, as explained above. Furthermore, as for how the two sections differ: the first section directly explains taking the land for the sake of beings, and the next section explains and establishes the meaning of being for the sake of beings. When a bodhisattva cultivates the cause of the land, by purifying their own mind, they also cause sentient beings' minds to be purified. That is, when cultivating the cause of the land, they benefit beings: in the cause, they simultaneously cultivate both their own practice and transforming others. When the bodhisattva attains buddhahood and obtains the fruition of the pure land, the sentient beings they transformed follow along to take birth there and receive instruction; thus it is for the sake of beings at the time of fruition. Because they benefit beings at both the times of cause and fruition, we know that taking the land is for the sake of beings, which explains the previous section. Furthermore, as for how the two sections differ: the first section directly explains the bodhisattva generating vows, vowing to take a buddha land for the sake of sentient beings. Hence the text says: 'Being able to take a buddha land is not done in emptiness.' The next section explains practice, beginning with the straight mind and culminating in the practice of purity of intention; because capability and practice complete each other, both sections of text are necessary. Furthermore, the first section explains taking the land for the sake of beings, which is generating the bodhicitta; this mind is the root of the pure land. Why is this? Since one wishes to take a buddha land, one ought to generate the buddha mind; therefore, bodhicitta is the root of the pure land. The next section explains the cause of the pure land, which is cultivating bodhisattva practice. Only by cultivating bodhisattva practice can one obtain a buddha land and approach the gate of the Buddha. There are only these two intentions. Therefore, in the Avataṃsaka Sūtra, when the youth Sudhana travels everywhere to the good friends throughout the dharmadhātu, he always says that he has already generated bodhicitta, but does not yet know how to cultivate bodhisattva practice. Now these two sections also explain these two dharmas. Furthermore, as for how the two sections differ: the former explains taking the land for the sake of beings, in which great compassion is replete within; seeing beings suffering, one generates a mind of great compassion wishing to pull them out of their suffering, and therefore takes a buddha land. The latter explains establishing the pure land gate for the sake of beings. One who wishes to be a bodhisattva must first have great compassion and later extensively undertake myriad practices; these two are the essential gates for transforming beings and the root of the buddha land, and are therefore explained by the two sections. Furthermore, as for how the two sections differ: the pure land has causes and conditions. Conditions are of two kinds: first, externally there are sentient beings; second, internally the bodhisattva has compassion for the Buddha. The first section explains that the categories of sentient beings are the bodhisattva's buddha land, which is the two within conditions. The next section explains cultivating the cause of the pure land, which also has two kinds: first, cultivating myriad practices oneself; second, causing sentient beings also to cultivate myriad practices. Only when the conditions possess both and the causal gates are manifold can the buddha land be accomplished. These seven intentions are fully contained in the text and cannot be omitted.