釋淨土群疑論 1.3

1.3

Empty space is boundless, and heaven and earth are born within it; once the ruins and the universe took form, the myriad beings multiplied within them. Thereupon the multitude of sentient beings vied to arise, their consciousnesses racing together, sinking and floating in the river of craving and desire, galloping along the tracks of birth and death. Causes and retributions are so tangled that piled-up ink cannot distinguish them; the cycle of conditions and retaliations is such that accumulated dust cannot count it. The Buddhas of the past and the Buddhas of the future, reward bodies and transformation bodies, have each turned back those straying on their course, and all have rescued those sinking and perishing, opening the three clarities to deliver the common run, approaching the eight sufferings to proclaim compassion. Grand indeed is Amitābha! Early on he gathered a pure land, brought forth vast vows, and manifested great bright light; having laid open the gate of expedient means, he further unfolded the path of resonant communion. Once the ten recitations are accomplished, one is instantly drawn down upon the golden ground; when the nine classes attain rebirth in the Pure Land, they abruptly roam together in the silver realm. The principle transcends distant kalpas, and the facts are verified boundlessly: Dao'an profoundly praised it in Qin, and Huiyuan first disseminated it at the end of the Jin. From then on down to the present, all have praised that earlier voice. But as for one who could shoulder the succession and exaltation, distantly receive the entrustment, contemplate fulfilling the past Dharma, and bring about ultimate completion for future times—unfolding the profound tenets from the string of flowers and praising the subtle words from the palm leaves—was that not Master Huaigan alone? The Master, [realising that] what originally did not exist now exists, and once born one must pass away, had firm and upright power of faith and pure and strict grades of precepts. When the texts of the *Dhūta* were proclaimed, his reputation spread; when the tenets of the vinaya were expounded, his fame raced forth. Although his eloquent explanation was inexhaustible, he feared that spoken words would become an encumbrance; he contemplated refining his spirit to cease outer limits, waiting upon concentration to preserve his light. Abandoning the lingering tracks of doctrinal study, he then sincerely sought [the truth] and attained realization. His frosted resolution specially burst forth, his stride on ice transcended alone; his achievement accorded with principle, and his capacity converged with the spirit. Composing his countenance and proceeding to tranquility, he then had an audience with Anyang. As the Master's intention returned to the true, he was indeed a holy companion of avaivartikas; although his contemplation preserved signs, his feeling and essence were without attachment, recognized by the multitude and revered by the world. Although the victory banner had been erected, the fortress of Māra was still high; failing to awaken to the draw of holy power, many were confounded by common tracks: blue eyes glared like ospreys at it, and red beards bristled like hedgehogs over it. At first they attacked it as wrong, and subsequently they insulted and slandered it; those who challenged to battle followed in each other's tracks, and the faction laying ambushes stood shoulder to shoulder. The Master first relied on inexhaustible wealth, and next commanded unprecedented words; no sooner had the great bell vibrated than the short weapons were already routed: the leader who burned his beard broke his horns, and the companions with belly plates shed their bowels. Those whose collars were bent pulled down their flags to plead for life; those who swallowed defeat offered their coffins and returned to the West. The army of Anyang announced victory; the troops of pratyutpanna were at peace once more. To give form to the dynamics of these questions and answers, he thereupon produced this treatise resolving doubts. When they met at dawn, they gave free rein to their passions and vied to advance. The questions, being straight as awls, aroused the mind; the answers, also advancing like spearpoints, pierced the skull. Thus where there was doubt, there had to be a question, and no question from the guests was not deep; where there was a question, there had to be an answer, and no answer from the host was not apt. Relying on the provisional to proclaim the real, his words were venerated by the four assemblies; accessing birth to declare the constant, the principle was recompensed by the five orders. Truly, this is the easy path of rebirth in the Pure Land, the pavilion-highway to the pure realm. Before the arrangement of the text was completed, the Master was transformed as soon as the work was achieved, leaving behind repeated compilations. There was Master Huaiyun: Huaiyun and Master Huaigan were both foot-disciples of Master Dao. In the four dhyānas they were both tranquil, and in the ten victor-stages they were equally exalted; the depth of their accord and realization—how could it stop at roaming together in the seven purifications? The weight of their conditioning and practice—how could it merely be advancing together toward the One Vehicle? Dim years are easily hidden; the senior passed away first. The three gates were left in vain, and the seven assemblies shared the grief. Huaiyun, having completed this book of noble words from his old friend, dared to circulate this treatise resolving doubts left by his departed companion. Taking Meng Xian of Pingchang as one who early on cultivated pure karma, he relied on him to write a preface, serving to propagate it widely. I have ventured to put together these unpolished lines to make known this precious treasure, stated as seven fascicles and proclaimed as a single work. So it is said.