維摩經義疏 2.5

"At that time the elder's son Ratnakūṭa, having spoken these verses, addressed the Buddha, saying: 'World-Honoured One! These five hundred elders' sons have all already aroused the thought of anuttarā samyaksaṃbodhi.'" The introductory section ended prior to this; now begins the main discourse. The text opens into four sections: first, the elder asks a question; second, the Tathāgata admonishes and grants permission; third, receiving the instruction with single-minded devotion; fourth, directly answering his question. The first section has two parts: first, recounting his own arousing of the mind; second, inquiring about the Buddha's pure land. The reason for explaining these two is that a mahāsattva must first arouse the mind, and only afterward cultivate practice. Therefore Sudhana said: "I have already aroused the thought of bodhi, but do not yet know how to cultivate the bodhisattva practices." The present case is also like this. "Anuttarā": here translated as "unexcelled". "Samyaksaṃ-": translated as "correct and universal knowledge". "Bodhi": translated as "way", meaning that its path is upright and true, with no phenomenon unknown—correct and universal knowledge. "'We wish to hear how the Buddha land is obtained in purity. We only wish that the World-Honoured One will explain the bodhisattvas' practices for the pure land.'" From here down is the second [part], directly asking the question. Previously having already aroused the thought of bodhi, now next he inquires about the bodhisattva practices. Bodhisattva essential practices are generally of two kinds: first, bringing sentient beings to maturity; second, purifying the Buddha land. Rather than asking about bringing sentient beings to maturity, he specifically asks about purifying the Buddha land because Ratnakūṭa offered the canopies and the Tathāgata manifested the lands; hence he specifically asks about it. The question has two parts: first, asking about the fruit of the pure land, hence saying "We wish to hear how the Buddha land is obtained in purity." Obtaining the purity of the Buddha land is the fruit of the pure land attained by the Buddha. "We only wish that the World-Honoured One will explain the bodhisattvas' practices for the pure land": this asks about the causes of the pure land. Now, that a land is purified necessarily depends on practice; hence he requests the explanation of practice. Whenever there is practice, it necessarily resides in the practitioner; hence it says "bodhisattvas". This question is indeed the reason why the Tathāgata manifested the canopies, and the original intent for which Ratnakūṭa and the others came together. "The Buddha said: 'Excellent, Ratnakūṭa! That you are able, for the sake of the bodhisattvas, to ask the Tathāgata about the practices for a pure land. Listen attentively, listen attentively, and reflect well on it; I shall explain it for you.'" The second [section] praises the question, admonishes them to listen, and grants permission to speak. Since the question accords with principle and responds to the spiritual capacity, it must be praised. Saying "listen attentively" twice causes them to concentrate their minds on hearing the Dharma, generating the three wisdoms. Listening attentively is the wisdom derived from hearing; reflecting well is the wisdom derived from reflection; being mindful of it is the wisdom derived from cultivation. "I shall explain it for you": this is granting permission to speak. "Thereupon Ratnakūṭa and the five hundred elders' sons received the teaching and listened." The third [section is] receiving the instruction with single-minded devotion. "The Buddha said: 'Ratnakūṭa! The categories of sentient beings are the bodhisattva's Buddha land.'" The fourth [section] directly answers his question. Generally discussing Buddha lands, there are five kinds: first, pure; second, impure; third, impure-pure; fourth, pure-impure; fifth, mixed lands. That which is called "pure": the bodhisattva transforms sentient beings with good dharmas; sentient beings fully accept the good dharmas and together construct good conditions, obtaining a purely clean land. That which is called "impure": if sentient beings create evil conditions, they evoke a defiled land. "Pure-impure": at first it is a pure land, but when these beings' conditions are exhausted and later evil beings arrive, the land turns into an impure one. "Impure-pure": when the impure conditions are exhausted and later pure beings arrive, the land turns into a pure one, as when Maitreya arises. That which is called "mixed land": sentient beings fully generate both good and evil karmas, hence evoking a mixed pure and defiled land. All five of these arise from the sentient beings' own karma, and ought to be named "sentient-being lands"; but because the Buddha has the merit of generating and transforming [them], they are called "Buddha lands". However, just as reward lands are five, responsive lands are also like this. Reward is based on sentient beings' karmic resonance; responsive refers to what the Tathāgata manifests; hence together there are ten lands. Within the pure lands, four further levels are differentiated: first, the land where commoners and sages dwell together. For example, when Maitreya appears, commoners and sages dwell together within the pure land; also, in the Western [Pure Land], those born in the nine grades are commoners, yet there are also the worthy and sage of the three vehicles. Second, the land where the great and small dwell together. This refers to arhats, pratyekabuddhas, and bodhisattvas of great power who, having relinquished the fragmented body of the three realms, are born in the pure land outside the realms. Third, the land where bodhisattvas alone dwell. This means the bodhisattva path surpasses the two vehicles, and the land inhabited is also distinct—such as the world of Sarvagandhasugandha where the names of the two vehicles do not exist, and also like the world of seven jewels that is purely composed of bodhisattvas. Fourth, the land where Buddhas alone dwell. As the Renwang says, "The three stages of the worthy and ten stages of the sage dwell in karmic reward; only the Buddha alone dwells in the pure land." All dwellings in pure lands do not exceed these four. This is an order from inferior to superior, all having textual verification. Question: What is taken as the land's substance? Answer: The land's substance is threefold. First, horizontally considering its substance, there are five aspects: the place of transformation is pure, the master of transformation is pure, the doctrinal gate is pure, the retinue of disciples is pure, and the time and season are pure, being without weapons and warfare, etc. Second, if explained in terms of the three realms of existence as the realm of the physical environment, then the seven precious jewels are taken as its substance. Third, vertically considering its meaning from the perspective of the Way: the land takes "non-land" as its substance; it is necessarily due to non-duality that there can be a land—which is to say, "because there is the meaning of emptiness, all dharmas can be accomplished." The text has two parts: first, clarifying the intent of cultivating the pure land; second, directly answering the causes and fruits of the pure land. The reason for opening these two is that whenever something is expounded, one must first set forth the underlying intent, and only then can one answer the question. The underlying intent is twofold: first, clarifying the intent of taking a reward land; second, clarifying the intent of taking a responsive land. The intent of taking a land consists solely of these two. "The categories of sentient beings are the bodhisattva's Buddha land": this designates the intent of taking a land. A bodhisattva's taking a land arises from great compassion; great compassion arises from sentient beings; sentient beings are the conditions for taking a land. Expressing the fruit within the conditions, it is therefore said, "The categories of sentient beings are the bodhisattva's Buddha land." Expressing the fruit within the conditions is like a person saying "eating gold": gold cannot be eaten, but because of gold one obtains food, hence one says "eating gold". Moreover, that sentient beings are the bodhisattva's Buddha land will be explained by the Buddha himself below. "Why is this? A bodhisattva takes a Buddha land in accordance with the sentient beings he transforms." This explains the meaning above. A doubter might say: "A land is one's own reward; why then speak of other categories of sentient beings as my Buddha land?" Therefore it explains: a bodhisattva takes a land originally for the sake of sentient beings. On account of sentient beings, sentient beings are named as the Buddha land. "Takes a Buddha land in accordance with the sentient beings he transforms": this clarifies the meaning of generating goodness. In accordance with whatever method is used to transform sentient beings—whether giving, whether morality—each is born into that country in accordance with what they practiced. If caused by upholding morality, then its ground is flat and even; if caused by practicing giving, then the seven precious jewels are fully provided. Briefly mentioning these two methods, the rest are all analogous. Furthermore, it says: taking a Buddha land according to whether the sentient beings transformed are many or few refers to its breadth or narrowness.

Therefore, a Buddha-land may be like the four continents, or consist of a trichiliocosm, or even the sands of the Ganges as a single country. Master Kumārajīva also held this view. Now, I state that it fully contains two meanings: first, according to the depth or shallowness of the arising of good; second, according to the number of people. / 'According to the beings they subdue, they take hold of a Buddha-land.' / The preceding phrase explained the depth or shallowness of the arising of good; this passage concerns the extent of eradicating evil, and hence taking hold of a Buddha-land that is either refined or coarse. / 'According to the land in which beings should enter the Buddha's wisdom, they take hold of a Buddha-land; according to the land in which beings should give rise to the bodhisattva's faculties, they take hold of a Buddha-land.' / The preceding two phrases explained the intention in taking hold of a reward land (saṃbhogakāya land); these two phrases now explain the intention in taking hold of a responsive land (nirmāṇakāya land). 'According to the land in which [they] should': if they should see a pure land in order to attain awakening, they are shown jewels and jade; if they should see an impure land in order to receive the Way, they are shown dirt and sand. 'Entering the Buddha's wisdom' refers, according to Master Sengzhao, to the unproduced wisdom attained on the seventh ground (bhūmi). Hence the Pañcaviṃśatisāhasrikā Prajñāpāramitā Sūtra states: 'The seventh ground is called the Buddha-eye ground.' 'Giving rise to the bodhisattva's faculties' refers to the bodhicitta from the sixth abiding downward. Some say: on the first ground, one attains true understanding and is born into the household of the Buddha, which constitutes entering the Buddha's wisdom; this mind down through the ten faiths constitutes the bodhisattva's faculties. Some say: 'according to the beings transformed' means transforming external ordinary persons to make them generate faith and understanding; 'according to those subdued' means instructing internal ordinary persons to make them cultivate and generate the various practices. These two phrases refer to taking hold of a Buddha-land to transform persons prior to the grounds. The two phrases in the present text refer to transforming those who have already mounted the grounds and above. 'Entering the Buddha's wisdom' means entering the fruit of Buddhahood; 'giving rise to the bodhisattva's faculties' specifically explains cultivating the cause. These four phrases encompass the conditions of those who are acted upon, beginning from external ordinary persons and ending with the realization of the fruit of Buddhahood; they merely explain the intention of taking hold of a Buddha-land, without discriminating the difference between reward and responsive [lands]. / 'Why is this? Because the bodhisattva’s taking hold of a pure land is entirely for the sake of benefiting all sentient beings.' / This explains the intention behind taking hold of a land above. The text has three parts: the doctrinal statement, the simile, and the application. This is the doctrinal statement. There should be a question raised, asking: 'When a bodhisattva accomplishes Buddhahood, he attains a land to reside peacefully himself; why is it specifically stated to be for the sake of sentient beings?' 'Why is this?' answers this question. The dharmakāya is formless; how could it have a land? That they now take hold of a pure land is entirely for the sake of benefiting beings. / 'It is like a person who wishes to build a palace on open ground: he can do so as he pleases without hindrance; but if he tried to build it in empty space, he would never succeed.' / This is the simile. Someone might raise a doubt, saying: 'The wisdom that contemplates emptiness can eliminate taint and defilement, and thus one can attain a pure land. Acting for sentient beings is a mind that grasps at existence; how could it attain a pure land?' For this reason, the simile is brought forward. To build a palace, two things are necessary: first, empty space, and second, relying on the ground; only then can the palace be completed. With a mind of emptiness, the bodhisattva relies on the ground of sentient beings, and only then attains a pure land. If there were only emptiness without ground, the building could never be completed. The two vehicles cultivate only the contemplation of emptiness and do not act for sentient beings, and therefore have no pure land. / 'So it is with the bodhisattva: for the sake of bringing sentient beings to completion, he vows to take hold of a Buddha-land. Vowing to take hold of a Buddha-land is not done in empty space.' / This applies the simile. / 'Jewel Accumulation, you should know that the straightforward mind is the bodhisattva's pure land.' / From above up to this point, explaining the intention of taking hold of a land is concluded; from here onward, it directly answers the question regarding the cause and fruit of the pure land. Moreover, above, explaining that the bodhisattva takes hold of a Buddha-land for sentient beings is the gate of great compassion; now, explaining the cause and fruit of the pure land is the gate of cultivation and practice. Moreover, above was the gate of vows, and now is the gate of practice. As for the gate of vows, the text earlier said, 'vows to take hold of a Buddha-land'; now it directly clarifies the cultivation of practice. Moreover, above, stating that sentient beings are the Buddha-land spoke of the fruit from within the conditions; now, stating that the straightforward mind is the Buddha-land speaks of the fruit from within the cause. There are seven sections in total, as explained in the preceding section. The text has two parts: first, directly clarifying the cause and fruit of the pure land; second, resolving doubts. The former section again has two parts: first, explaining the substance of practice; next, discerning the sequence of cultivation and practice. The first part contains seventeen phrases, each phrase containing a complete response to both the questions of cause and fruit. First, it brings forward the cause to answer the question on cause; next, it brings forward the fruit to respond to the question on fruit. Previously, stating that the categories of sentient beings are the bodhisattva's Buddha-land designated the name of the fruit with respect to conditions; the straightforward mind being the cause of the pure land designates the name of the fruit with respect to the cause. As to why the pure land is explained in terms of cause and conditions: taking hold of a pure land necessarily requires two meanings. First, one must first give rise to great compassion for sentient beings; second, it is due to the bodhisattva cultivating practices such as the straightforward mind. Only when possessing these two conditions does one attain a Buddha-land. Therefore, the preceding text spoke of the fruit with respect to conditions, and this passage speaks of the fruit with respect to the cause. As for the 'straightforward mind': ordinary persons are attached to existence, and the two vehicles are one-sidedly attached to emptiness; both are crooked and devious. The bodhisattva practices correct contemplation, which is called the upright, straightforward mind. This mind is the root of sentient beings and the foundation of the pure land; hence it is directed to be spoken first. / 'When the bodhisattva accomplishes Buddhahood, beings without flattery come to be born in his country.' / Above, the straightforward mind responded to the question on the cause of the pure land; this answers the question on the fruit of the pure land. Jewel Accumulation previously asked about the fruit and subsequently asked about the cause, based on the phrasing of the question. Here, the cause is answered first and the fruit answered afterward, which refers to the sequence of cultivation and practice. 'When the bodhisattva accomplishes Buddhahood': this phrase answers the earlier words, 'wishing to hear of attaining the Buddha[-land]'. 'Beings without flattery come to be born in his country': this answers the earlier 'purity of the country'. The bodhisattva cultivates correct contemplation himself and transforms beings so that they also attain this mind; hence, beings presently share the same awakening with the mahāsattva, and in the future will be born together with the bodhisattva; therefore it is said that 'beings without flattery come to be born in his country'. 'Without flattery' and 'straightforward mind' are different in name but one in substance. / 'The profound mind is the bodhisattva's pure land.' / There are cases where, although one is upright and straightforward, one does not necessarily enter deeply. Therefore it is now clarified that the beginning of generating the mind begins with correct contemplation; when correct contemplation becomes ever clearer, it is called the 'profound mind'. Being profound, solid, and difficult to uproot is the meaning of the profound mind. / 'When the bodhisattva accomplishes Buddhahood, beings endowed with merit come to be born in his country.' / Since the mind is already profound, all virtues are necessarily complete; hence, beings endowed with merit come to be born in his country. Question: The bodhisattva himself cultivates the profound mind; why do beings endowed with merit come to be born in his country? Answer: This was already resolved previously, but now there are further three meanings: First, the profound mind possesses the power of pure karma, so naturally beings endowed with merit come to be born in his country—just as a butcher naturally attracts a retinue of slaughterers to be born in his household. Second, due to the mahāsattva's profound mind, people of profound mind are caused to love, be mindful of, and draw close to the bodhisattva, and therefore come to be born in his country. Third, because of the profound mind, the land attained is wondrous, and everyone delights in being born there; hence they cultivate the profound mind to go and be born in his country. One gate being like this, the remaining practices are analogous.

“The Mahāyāna mind is the bodhisattva's pure land; when the bodhisattva attains Buddhahood, sentient beings of the Mahāyāna will come to be born in his land.” As for the sequence of the three minds: one who wishes to practice the Great Way must first make their mind upright; once the mind is upright, they then enter into practice; when entering practice can run deep, they universally transport everyone to proceed toward Buddhahood—this is called the bodhi-mind. This is their sequence. “Giving is the bodhisattva's pure land; when the bodhisattva attains Buddhahood, sentient beings capable of giving up everything will come to be born in his land.” Above, the three minds were marked out; from here onward, the myriad practices are fully cultivated. The six perfections are the essential dharmas of a bodhisattva, so they are placed first and clarified. Externally relinquishing country, wealth, body, and life, and internally relinquishing greed, affection, parsimony, and jealousy is called “capable of giving up everything.” “Precepts are the bodhisattva's pure land; when the bodhisattva attains Buddhahood, sentient beings whose practice of the path of the ten virtuous actions has fulfilled their wishes will come to be born in his land.” The ten virtuous actions are called the ancient precepts; whether a Buddha exists or not, this dharma is always present. Singling them out here: when precepts are complete, no wish remains unfulfilled, like the celestial wishing-vase; therefore it says “sentient beings whose wishes are fulfilled will come to be born in his land.” “Forbearance is the bodhisattva's pure land; when the bodhisattva attains Buddhahood, sentient beings adorned with the thirty-two marks will come to be born in his land. Vigour is the bodhisattva's pure land; when the bodhisattva attains Buddhahood, sentient beings who diligently cultivate all merits will come to be born in his land. Meditation is the bodhisattva's pure land; when the bodhisattva attains Buddhahood, sentient beings whose minds are collected and undistracted will come to be born in his land. Wisdom is the bodhisattva's pure land; when the bodhisattva attains Buddhahood, sentient beings of the rightly determined group will come to be born in his land.” Attaining correct wisdom and decisively ascertaining the characteristics of dharmas is called “right determination.” As for the rightly determined group (samyaktva-niyata-rāśi): according to the Hīnayāna, from the stage of the forbearance-dharmas onward, one does not regress into worldlings; according to the Mahāyāna, from the sixth mind onward, one does not regress into the station of the two vehicles—this is the rightly determined group. “The four immeasurable minds are the bodhisattva's pure land; when the bodhisattva attains Buddhahood, sentient beings who have accomplished loving-kindness, compassion, sympathetic joy, and equanimity will come to be born in his land.” Because one possesses the four equals internally, one is able to practice the six perfections; hence they are explained next. The four minds in the Hīnayāna take as objects only sentient beings of the desire and form realms, so they are not truly immeasurable; the four minds in the Mahāyāna extend everywhere without limit, so they are called immeasurable. “The four means of embracing are the bodhisattva's pure land.” The four equals are the mind that rescues beings; the four means of embracing are the activities that convert those who have the karmic affinity. Internal and external being different, they are therefore explained next. What are called the four are: giving, kind words, beneficial action, and common cause. Practicing these four dharmas embraces sentient beings and causes them to abide in the principle; hence it is called “embracing.” As for the difference between giving here and dāna: simply relinquishing wealth to give to people is called giving; using giving to embrace beings and cause them to enter the path is designated as embracing. “When the bodhisattva attains Buddhahood, sentient beings embraced by liberation will come to be born in his land.” Liberation refers to nirvāṇa. When the bodhisattva is at the cause stage, he embraces sentient beings with the four means of embracing, and the sentient beings thus embraced will surely attain the fruit of liberation later; hence these sentient beings are embraced by liberation, which means that abiding in the principle of liberation constitutes the meaning of “embracing.” Another interpretation says: since the bodhisattva embraces sentient beings, the sentient beings are bound and subordinate to the bodhisattva; therefore it is clarified now that they attain liberation and are embraced by liberation, not embraced so as to be kept bound and subordinate to himself. “Expedient means are the bodhisattva's pure land; when the bodhisattva attains Buddhahood, sentient beings of unimpeded expedient means in all dharmas will come to be born in his land.” Beginning with the upright mind and ending with the four means of embracing, one must rely on expedient means so as not to follow the two vehicles and to transcend the three realms of existence; hence expedient means are clarified next. Expedient means refers to clever expedient wisdom. Accumulating small virtues yet reaping great merit, dwelling in existence without departing from quiescence, abiding in nothingness without losing transformative work, acting through non-action without making it a doing—this is unimpeded expedient means. “The thirty-seven factors are the bodhisattva's pure land; when the bodhisattva attains Buddhahood, sentient beings [cultivating] the stations of mindfulness, the correct exertions, the bases of psychic power, the faculties, the powers, and the limbs of awakening and the path will come to be born in his land.” The thirty-seven factors are for proceeding toward nirvāṇa; because one has expedient means, one can practice the factors of the path without realizing the stage of the two vehicles, which is why they are explained next. The thirty-seven factors of the path comprise three groups of four, two groups of five, an individual group of seven, and a single group of eight, totaling thirty-seven. The three groups of four are the four stations of mindfulness, the four correct exertions, and the four bases of psychic power. The two groups of five refer to the five faculties and the five powers. The individual seven is the seven limbs of awakening. The single eight is the [eightfold] correct path. Being called “factors of the path”: “path” means bodhi, and “factor” means category; these thirty-seven are all practices directed toward bodhi, yet there are distinct categories among them. There is a separate extensive outline, so they are not explained in full here. “The mind of dedication is the bodhisattva's pure land; when the bodhisattva attains Buddhahood, he will obtain a land endowed with all merits.” Having expedient means to practice the factors of the path, one neither falls into the two vehicles and furthermore dedicates these roots of goodness toward the Buddha path; therefore dedication is clarified next. Furthermore, the merit of worldlings is directed toward the three realms of existence, and the virtue created by those of small mind is directed toward the two vehicles; these both incur small retributions. Now, dedicating these two kinds of goodness toward the Buddha path immediately secures the great fruit; hence the later text says that dedication brings great benefit. Furthermore, dedication means turning one's own roots of goodness toward sentient beings; hence it is called dedication. For solitary goodness yields little merit, whereas universal aid brings abundant benefit. Furthermore, dedication means turning one's own roots of goodness toward the true mark; hence it is called dedication. Although the previous dedications toward the Buddha and toward people bring benefit, if one grasps at characteristics and makes distinctions, their retribution is meager. If even a hair's breadth of goodness is directed toward the true mark, the true mark being the ultimate principle, once one thoroughly understands the true principle, one's merit will be equal to space. Hence the final three lines mention only the land and not sentient beings, which was done for the sake of brevity. “Teaching the removal of the eight difficulties is the bodhisattva's pure land; when the bodhisattva attains Buddhahood, his land will be free of the three evil paths and the eight difficulties.” Cultivating a pure land comprises two practices in all: first, cultivating wholesome dharmas, which refers to giving rise to pure land practices; second, teaching the removal of the eight difficulties, which clarifies leaving behind unwholesome dharmas, referring to the practice of abandoning defiled lands. Up to this point, the first practice is complete; this clarifies the second practice. As for the eight difficulties: the three destinies are three. In the human realm there are four: first, being born blind and deaf, which is a painful retribution; second, worldly intellect and dialectical eloquence, along with afflicted wrong views—these two are the actual substance of the difficulty; third, before or after a Buddha, which clarifies time as the difficulty; fourth, the northern region [Uttarakuru], which takes realm as the difficulty. Fifth, the long-lived heavens, which also take place as the difficulty. Thus we know that the eight difficulties encompass all five destinies. “Teaching the removal of the eight difficulties”: according to the *Tattvasiddhi-śāstra*, the four wheels remedy them: first, the wheel of dwelling in an auspicious place, which remedies the five difficulties of the three destinies, northern Uttarakuru, and the long-lived heavens; second, the wheel of relying on good persons, which remedies the difficulty of being born before or after a Buddha; third, the wheel of generating correct vows oneself—namely, the mind of right view—which remedies the difficulty of worldly intellect and dialectical eloquence.

Fourth is the wheel of having planted roots of good in past lives, which remedies the difficulty of being born blind or deaf. If explained in terms of practices as remedies: upholding pure precepts remedies the difficulty of the three wretched paths; delighting in the gift of Dharma remedies the difficulty of being deaf or blind; cultivating the correct Dharma remedies the difficulty of worldly intellect and rhetorical cleverness; making offerings to the buddhas remedies the difficulty of [being born] before or after a buddha; and cultivating and gathering correct contemplation remedies the difficulties of the northern [continent] and the heaven of long life. "Observing the precepts on one's own and not censuring the shortcomings of others is the bodhisattva's pure land; when the bodhisattva attains buddhahood, in his land there is not even the name of violating the prohibitions." Observing the practice of precepts on one's own means upholding the precepts oneself. Not censuring the shortcomings of others means not seeing the faults of others. Due to these two conditions, the land lacks even the name of violating prohibitions, much less the actual act of violating prohibitions. "The ten good deeds are the bodhisattva's pure land." Previously, observing the practice of precepts on one's own explained upholding the precepts of the monastic life; here, practicing the ten good deeds refers to the lay precepts. "When the bodhisattva attains buddhahood, [beings who] do not die prematurely" is the retribution for not killing living beings. "Possessing great wealth" is the retribution for not stealing. "[Living in] celibacy (brahmacarya)" is the retribution for not engaging in sexual misconduct. "Whose words are trustworthy and true" is the retribution for not speaking falsely. "Always using gentle speech" is the retribution for not using harsh speech. "Whose family members are not separated and who skillfully harmonize disputes" is the retribution for not engaging in divisive speech. "Whose speech is invariably beneficial" is the retribution for not engaging in frivolous talk. "[Beings who] are free from envy, free from anger, and possess right view come to be born in his land." This clarifies the three retributions of the mind. Question: How many grades of the ten good deeds are there? Answer: According to the Daśabhūmika Sūtra, there are generally four grades: ordinary beings, the two vehicles, bodhisattvas, and buddhas. As for why the ten good deeds are called "paths" (mārga), there are generally two meanings: first, relative to the cause, they facilitate the preceding causes, and hence are called paths; second, relative to the subsequent fruition, they convey people all the way to the fruition of buddhahood, and hence are called paths. Question: Why are the ten good deeds spoken of last? Answer: They integrate all the preceding practices to accomplish the purity of body, speech, and mind, which is the foundation of the land. "Thus, Ratnākara! According to the bodhisattva's straight mind, he is able to initiate practice." From the above until now, the text specifically elucidated the cultivation of pure land practices; from here onward, it explains the sequence of cultivation and practice. "According to his straight mind" refers to the mind of right faith. Once one has the mind of right faith, one is able to initiate all practices. "According to his initiating practice, he attains the deep mind." Once one is able to initiate all good practices, correct contemplation becomes increasingly clear; therefore, the "deep mind" is explained. "According to his deep mind, his mind is subdued." When the contemplative mind is clear, one abandons evil and follows the good; this is called "subdued." "According to his being subdued, he practices as taught." Once the mind is subdued, one is able to practice as taught by the Buddha. "According to his practicing as taught, he is able to dedicate [merit]." Having practiced as taught, one is able to dedicate one's practice toward the Buddha path. "According to his dedicating [merit], there are skillful means (upāya)." Being able to dedicate [merit] toward the Buddha path, one does not follow the three realms of existence; hence it is called skillful means. "According to his skillful means, he brings sentient beings to maturity." Master Kumārajīva said: "There are three kinds of skillful means: first, being skillful in one's own practice without grasping at characteristics; second, not grasping at realization; third, skillfully transforming sentient beings." "According to his bringing sentient beings to maturity, the buddha land is purified." When sentient beings are purified, there is no defiled land. "According to the buddha land being purified, the preaching of the Dharma is purified." Abiding in a pure land, one does not teach mixed doctrines; this is called the purity of preaching the Dharma. "According to the preaching of the Dharma being purified, wisdom is purified." Having pure preaching, wisdom regarding phenomena arises. "According to wisdom being purified, his mind is purified." Once pure wisdom arises, the mind is purified. The foundation of wisdom is indeed the mind; thus it is said that the mind is purified. "According to his mind being purified, all merits are purified." The pure mind is the root; because the root is pure, everything is purified. "Therefore, Ratnākara! If a bodhisattva wishes to attain a pure land, he should purify his mind; according to the purification of his mind, the buddha land is purified." Although the preceding text explained all practices as the causes and fruits of the pure land, tracing back to the grand source, the mind is the foundation; thus the Daśabhūmika Sūtra states: "The three realms and five destinies are all made by the mind." Therefore, if one wishes to attain a pure land, one ought to purify one's mind. Question: From "according to his straight mind" up to "all merits are purified," can this be explained in terms of stages? Answer: We may roughly assign them. When an external ordinary being first generates the ten faiths, that is called the straight mind. Having the mind of faith, one should undertake practice; therefore, the internal ordinary being is called initiating practice. From the first bhūmi upward, cultivating and rectifying the activities of the stages is called the deep mind. On the second bhūmi, upholding precepts to prevent evil is called being subdued. On the third bhūmi, cultivating meditative absorption based on hearing [the Dharma] is called practicing as taught. From the fourth bhūmi to the sixth bhūmi, cultivating conforming patience and proceeding toward the unarisen is called dedicating [merit]. On the seventh bhūmi, one practices the ten skillful means, and thus is able to bring sentient beings to maturity. On the eighth bhūmi, one cultivates the purification of the buddha land, which is the purification of the buddha land. On the ninth bhūmi, through eloquence, one preaches the Dharma to others, which is the purity of preaching the Dharma. On the tenth bhūmi, one accomplishes the perfection of wisdom, which is the purity of wisdom. The stage of virtual enlightenment is the adamantine mind, which is called the mind being purified. At the stage of wondrous enlightenment, practice and vows are perfected; therefore, all merits are purified.