說無垢稱經疏 2.251

2.251

第三辨因行者，此上經言「發起無上菩提心土，是為菩薩嚴淨佛土。菩薩證得大菩提時，一切發趣大乘有情來生其國。」純意樂、善加行、上意樂、六波羅蜜、四無量、四攝事、巧方便、三十七種菩提分法、修迴向、善說息除八種無暇、自守戒行不譏彼短、十善業道，合十八種淨修佛土，皆淨土因。經下文言「成就八法生于淨土。」〈香臺品〉言「堪忍世界諸菩薩眾，成熟八法，無毀無傷，從此命終生餘淨土。一作思惟：我於有情應作善事，不應於彼希望善報。二作思惟：我應代彼一切有情受諸苦惱，我之善根悉迴施與。三作思惟：我於有情應心平等，心無罣礙。四作思惟：我應於彼一切有情摧伏憍慢，敬愛如佛。五信解增上，於未聽受甚深經典暫得聽聞，無疑無謗。六於他利養無嫉妬心，於己利養不生憍慢。七調伏自心、常省己過，不譏他犯。八恒無放逸，於諸善法常閑尋求，精進修行菩提分法。」《觀無量壽經》廣說諸觀生淨土因，乃至孝養父母、奉事師長、十念成熟，皆淨土因。《佛地經論》及《攝大乘》皆言勝出世間善根所起，唯說無漏善根為因。雖有如是諸文不同，各隨所化機宜不同宜聞說行，非定唯爾。故《對法》云「非業煩惱力所生故、非業煩惱增上起故，然由大願清淨善根之所引發。」總而言之，淨土因者，一由善根、二由大願。若不修善根，佛土無因；不發大願，佛土無緣，因緣具足方感果故。如世有友資愛取潤，方感內外二土果故。要修眾行，以願為資，方得生於佛土之中；不爾便無見佛聞法生佛土義。總相雖爾，然佛四土勝因各別。謂法性土，唯以二空無分別智為其因緣，證法性理唯此智故。自受用土，唯以自利後所得智為其因緣，證事五蘊唯此智故。他受用土及變化土，唯以利他後所得智為其因緣。《般若經》云「莊嚴佛土莊嚴佛土者，即非莊嚴佛土，是名莊嚴佛土莊嚴佛土。」天親論云「智習唯識通，如是取淨土，非形第一體，非嚴莊嚴意。」廣如彼說，正與此同。此說佛土所化眾生，其因乃別。其法性土，十地菩薩亦以無分別智為其因緣。圓滿法性土，十地不生，分有證會，菩薩亦得，如前已說。故諸論云：初地已往生如來家，謂淨法界，名如來家。於中證會，名為生故。自受用土，十地不生，知而不證。他受用土，十地菩薩後所得智為其因緣，無分別智加行智等為其助因。《佛地》亦言「無分別者，相資通論，理智不為事因緣故。若變化土，地前凡夫以加行智、二乘亦以後所得智為正因緣。」此上所說皆正因緣。若兼助因及緣助者，隨應理土以事行及願為緣助得。若事土者，以理行及願為緣助，生有漏土以無漏為助，無漏土以有漏為助故。《對法》云「唯以大願善根為因而得生起。」諸教所說種種不同，皆隨所宜應時而說，非即決定。無垢所言「八法無瘡，生于淨土。」《佛地》所言「勝出世間善根所起。」此二皆是他受用因。《無垢經》言「發起天上菩提心土，乃至十善業道，是為淨修佛土」者，通說有漏無漏二因相資，生于他受用土，亦可通說生變化淨土。《觀經》所說諸觀，及孝養父母等，乃至十念為淨土因者，此有二義：一云、准《攝大乘》等，西方乃他受用土。《觀經》自言「阿鞞拔致不退菩薩方得生故，非以少善根因緣而得生故。」無著、天親《淨土論》言「女人根缺二乘種等皆不生故。」《攝大乘論》云「非唯由願方乃得生，別時意故。如以一錢貨得千錢，別時方得，非今即得。十念往生亦復如是，十念為因，後方漸生。非由十念死後即生，為除懈怠不修善者令其念佛，說十念力因生淨土故。」又說阿彌陀佛身量豪相如五須彌也，非他受用，何容乃爾？又《觀音授記經》言「阿彌陀佛滅度之後，觀音菩薩次當補處。」十地大形說當補處，非他受用是何佛耶？二云、西方通於報化二土。報土文證，如前所說。化土證者，《鼓音王經》云「阿彌陀佛，父名月上、母名殊勝妙顏，有子有魔，亦有調達亦有王城。」若非化身，寧有此事？故《觀經》說九品生中，有阿羅漢、須陀洹等。故生彼者通有三乘，其土通是報化二土。若依前解，此是他受用身，示現亦有父母王國，實即無之，實無女人惡道怖等。九品生中，阿羅漢等借彼名說，實是菩薩。二釋任情，取捨隨意。

Third, in discerning the causal practices: The above passage of this sūtra says: 'Aspiration to supreme bodhi is a bodhisattva's pure buddha-field. When a bodhisattva realizes great bodhi, all sentient beings who set out in the Mahāyāna are born in that realm.' Pure resolve, wholesome application, superior resolve, the six pāramitās, the four apramāṇas, the four articles of attraction, skillful means, the thirty-seven bodhipakṣa-dharmas, the practice of dedication, eloquent discourse, the elimination of the eight unfree conditions, guarding one's own moral conduct without censuring others' faults, and the ten paths of wholesome action—together totaling eighteen pure practices of the buddha-field—are all causes of a pure land. A later passage in the sūtra states: 'Fulfilling eight dharmas, one is born in a pure land.' The 'Incense Mound Chapter' states: 'The multitude of bodhisattvas in the Sahā world who mature eight dharmas, undamaged and uninjured, will upon departing from this life be born in other pure lands. First, reflecting: “I should do good deeds for sentient beings, without expecting wholesome reward from them.” Second, reflecting: “I should take upon myself all the suffering and affliction of those sentient beings, and dedicate all of my wholesome roots to bestow upon them.” Third, reflecting: “I should be impartial in mind toward sentient beings, free from hindrance in mind.” Fourth, reflecting: “Toward all those sentient beings, I should subdue arrogance, respecting and loving them as if they were buddhas.” Fifth, superior in conviction, when hearing profound scriptures never before heard, upon briefly hearing them, being free from doubt and slander. Sixth, having no envy toward the offerings received by others, and giving rise to no arrogance toward one's own offerings. Seventh, subduing one's own mind, constantly examining one's own faults, and not mocking others' transgressions. Eighth, constantly free from negligence, ever seeking unhindered among wholesome dharmas, and vigorously cultivating the bodhipakṣa-dharmas.' The *Guan wuliangshou jing* extensively explains the various contemplations that cause birth in the pure land, up to filial devotion to parents, serving teachers and elders, and the ripening of ten recollections, all being causes of a pure land. The *Buddhagūmi-sūtra-śāstra* and the *Mahāyānasaṃgraha* both state that [the pure land] is produced by superior supramundane wholesome roots, stating that solely anāsrava wholesome roots are the cause. Although there are these different passages, each is taught in accordance with the varied suitability of the capacities to be converted as appropriate to be heard and practiced, and is not definitively only this. Therefore, the *Abhidharmasamuccaya* states: 'Because it is not produced by the power of karma and afflictions, and not generated by the predominance of karma and afflictions, but rather is induced by great vows and pure wholesome roots.' In summary, the causes of a pure land are, first, wholesome roots, and second, great vows. If one does not cultivate wholesome roots, the buddha-field lacks a cause; if one does not generate great vows, the buddha-field lacks a condition; only when cause and condition are both complete is the fruit induced. Just as in the world there is an ally whose craving and grasping provide moisture, only then inducing the two fruits of the inner and outer lands. One must cultivate the manifold practices and use vows as an aid, only then being able to be born within the buddha-field; otherwise, there would be no meaning to seeing the Buddha, hearing the Dharma, and being born in the buddha-field. Although this is the general character, the superior causes of the Buddha's four lands are each distinct: The dharmatā land takes solely non-conceptual wisdom of the two forms of emptiness as its causal condition, because only this wisdom realizes the principle of dharmatā. The svasaṃbhoga land takes solely the post-attainment wisdom of self-benefit as its causal condition, because only this wisdom realizes the phenomenal five aggregates. The parasambhoga land and the nirmāṇa land take solely the post-attainment wisdom of benefiting others as their causal condition. The *Prajñāpāramitā-sūtra* states: 'To adorn a buddha-field, adorn a buddha-field—that is not adorning a buddha-field; therefore it is called adorning a buddha-field, adorning a buddha-field.' Master Vasubandhu's treatise says: 'Wisdom practices the mastery of consciousness-only; / Thus one grasps the pure land. / It is not the ultimate reality of forms; / Adornment has the meaning of non-adornment.' As extensively explained there, it agrees precisely with this. This explains that for the sentient beings converted by the buddha-fields, their causes are indeed distinct. As for the dharmatā land, the bodhisattvas of the ten grounds also take non-conceptual wisdom as its causal condition. In the complete dharmatā land, the ten grounds are not born; having a partial realization and confluence, bodhisattvas also attain it, as explained before. Therefore, various treatises state: 'From the first ground onward, one is born in the Tathāgata's family,' which means the pure dharmadhātu is called the Tathāgata's family; having realization and confluence within it is called being born. In the svasaṃbhoga land, the ten grounds are not born; they know it but do not realize it. For the parasambhoga land, the post-attainment wisdom of the bodhisattvas of the ten grounds is its causal condition, with non-conceptual wisdom, preparatory wisdom, and the like as auxiliary causes. The *Buddhabhūmi-śāstra* also states: 'Regarding the non-conceptual, speaking comprehensively of their mutual assistance, the wisdom of principle does not serve as the causal condition for phenomenal things.' In the case of the nirmāṇa land, ordinary persons prior to the grounds take preparatory wisdom, and the two vehicles also take post-attainment wisdom, as the direct causal condition. What has been explained above are all direct causal conditions. If including auxiliary causes and conditioning assistants: according to appropriateness, the principle land is attained with phenomenal practices and vows as conditioning assistants; if it is a phenomenal land, it is attained with practices of principle and vows as conditioning assistants. Since the sāsrava land takes the anāsrava as an assistant, and the anāsrava land takes the sāsrava as an assistant, the *Abhidharmasamuccaya* states: 'It is brought into being solely with great vows and wholesome roots as causes.' What the various teachings explain in various manners are all spoken at the right time in accordance with what is appropriate, and are not definitively fixed. Vimalakīrti's statement that 'eight dharmas without blemish [lead to] birth in a pure land,' and the *Buddhabhūmi-śāstra*'s statement that 'it is produced by superior supramundane wholesome roots'—both of these are causes of the parasambhoga [land]. The *Vimalakīrti-sūtra*'s statement that 'the aspiration to bodhi on high is the land, up to the ten paths of wholesome action, which are the pure cultivation of the buddha-field,' broadly speaks of the mutual assistance of both sāsrava and anāsrava causes to be born in the parasambhoga land; it can also be broadly spoken of as birth in a pure nirmāṇa land. Regarding the various contemplations, filial devotion to parents, and so on, up to the ten recollections as causes of the pure land taught in the *Guan jing*, there are two interpretations: One says that, according to the *Mahāyānasaṃgraha* and others, the Western [Land] is a parasambhoga land. The *Guan jing* itself says: 'Because only avaivartika, non-retrogressing bodhisattvas are able to be born there, and it is not through minor wholesome roots as cause and condition that one can be born there.' Asaṅga's and Vasubandhu's treatises on the pure land state: 'Because women, those with defective faculties, those of the lineage of the two vehicles, and the like are not born there.' The *Mahāyānasaṃgraha* states: 'It is not solely by virtue of a vow that one is immediately born there, because of the intention of a different time. Just as by trading one coin one gains a thousand coins, it is only at a different time that one obtains it, not immediately now. Rebirth through ten recollections is also like this: the ten recollections serve as the cause, and only later is one gradually born there; it is not that by virtue of ten recollections one is born immediately after death. To eliminate indolence in those who do not cultivate wholesome deeds and cause them to practice mindfulness of the Buddha, it is taught that the power of ten recollections is the cause of birth in a pure land.' Furthermore, it says that the size of Amitābha Buddha's body and the white curl are like five Sumerus; if it were not parasambhoga, how could it possibly be so? Again, the *Guanxiang shouji jing* says: 'After Amitābha Buddha passes into extinction, Avalokiteśvara Bodhisattva will next succeed to his place.' A great form on the ten grounds is said to succeed to the place; if not parasambhoga, what kind of buddha could it be? The second interpretation says that the Western [Land] encompasses both the saṃbhoga and nirmāṇa lands. The textual proofs for the saṃbhoga land are as stated above. The proofs for the nirmāṇa land are that the *Guyin wang jing* says: 'Amitābha Buddha's father was named Candracchatra, his mother was named Utpalanetrā; he had a son, he had Māra, he had Devadatta, and he had a royal city.' If he were not a nirmāṇakāya, how could such things exist? Therefore, the *Guan jing* says that among the nine grades of rebirth, there are arhats, srotāpannas, and so forth. Thus, those born there include all three vehicles, and that land encompasses both the saṃbhoga and nirmāṇa lands. If one relies on the former explanation, this is a parasambhoga-kāya manifesting the appearance of also having parents and a royal kingdom, whereas in reality there are none, and in reality there are no women, evil destinies, fears, and the like. Among the nine grades of rebirth, the 'arhats' and so forth are spoken of by borrowing those names, while in reality they are bodhisattvas. The two interpretations are left to discretion; one may accept or reject as one pleases.