釋淨土群疑論 6

English (machine translation) 6

Language: English

6.1

Composed by the Great Virtuous Huaigan of Qianfu Monastery in the Western Capital

Question: Do all sentient beings who seek rebirth in the pure land manage to attain rebirth? Or are there also those who do not manage to attain rebirth? If all attain rebirth, since the realm of sentient beings is infinite, why would Sukhāvatī have a day of ultimate end and Amitābha Buddha have a time of nirvāṇa? Furthermore, Bodhisattva Kusumasaṃcaya (Flower Accumulation) and Bodhisattva Sāgaramatigambhīra (Ocean-Mountain Wisdom) should not have made the vow: "If there remains a single sentient being who has not yet been reborn in Amitābha Buddha's land, should I be reborn before them, I will never attain correct awakening." Nor could it be said: "When sentient beings have all been reborn, I shall be reborn last." If there are those who are not permitted to be reborn, why is it that those who commit the five heinous sins, the ten evils, and the extremely grave crime of slandering the true Dharma can still attain rebirth, and what transgressor could surpass these so as to be unable to attain rebirth? Furthermore, the sūtras say: "Also cause all sentient beings to attain rebirth in the pure land"; those who cannot attain rebirth would have to not be sentient beings. Moreover, the World-Honoured One of Great Compassion has a universal mind of compassion; why would he isolate a certain number and not permit them to be reborn? An infinite great compassion would then incur the fault of being unequal.

6.3

Explanation: There are two explanations here. The first explanation: All sentient beings are caused to attain rebirth, because the Buddha's mind of great compassion is boundless, equally giving rise to compassionate thoughts to benefit all; his extensive universal vows do not discriminate between enemies and kin, so that among all sentient beings there are none who are not reborn. If so, how do we resolve the objection raised above? Answer: Although he enables all to be reborn, sentient beings have diverse aspirations: some do not believe in the true Dharma, some delight in and cling to the Hīnayāna, some love residing in defiled lands, some out of great compassion to pull out suffering abide in this defiled land to save living beings, and some take delight in going to be reborn in other Buddha-lands to cultivate offerings. With such varied practices and varied minds, they cannot all together be caused to be reborn in Sukhāvatī. Although all are eligible to be reborn, they are not reborn exhaustively; for example, all sentient beings possess Buddha-nature, and although they will become Buddhas, they do not necessarily all become Buddhas [at once]; if they were all to do so, the realm of sentient beings would be exhausted. This case is also like that; the previous principle stands unhindered. Thus, seeing that the capacities and conditions of the group aspiring to be reborn in the West are temporarily exhausted, the bodhisattvas make their vows and the Tathāgata enters nirvāṇa.
The second explanation: There are also those who are not caused to be reborn in the West. As the sūtras state: "Those who should be saved have all been saved," and also: "When the conditions for transforming beings are exhausted, his spirit departs into nirvāṇa." Drawing from this, we know this is stated with reference to those who have karmic affinity, and does not speak generally of all sentient beings. Although the Buddha's vast mind encompasses the entire realm of sentient beings, in bestowing conversion he delivers only those with karmic affinity. Therefore, rebirth has a time when capacities are exhausted, the Tathāgata has a day of passing into cessation, bodhisattvas make their vow to be reborn last, and Avalokiteśvara attains the rank of ekajātipratibaddha. Therefore, the multitude of those who attain rebirth does not encompass everyone.

6.4

Question: Since it is said that the pure land has no women, why does the Drum Sound King Dhāraṇī Sūtra state: "Amitābha Buddha's land is named Qingtai (Pure and Peaceful); the city where the holy king resides is ten thousand yojanas in length and breadth, filled within with the kṣatriya caste; his father is named Wheel-Turning Sage King Candrottara (Moon-Above), his mother is named Visiṣṭavaktra (Extraordinary Wondrous Countenance), and his son is named Candraprabha (Moon-Bright); his attendant disciple is named Vimalakīrti (Stainless Renown), his disciple of wisdom is named Samantaprabha (Gathering Light), his disciple of supernormal powers and diligence is named Mahāpariṇāma (Great Transformation); the māra king is named Aparājita (Invincible), and Devadatta is named Śāntamati (Quiet Mind)." If there are no women, how could there be a mother?

6.5

The explanation says: Now three explanations are provided. The first explanation states: The Buddha has the saṃbhogakāya and the nirmāṇakāya. What the Guan jing speaks of is the saṃbhogakāya; what the Guyinshengwang jing speaks of is the nirmāṇakāya. Furthermore, when among the saṃbhogakāya he transforms bodhisattvas of the stages subject to saṃsāra of fragmented lifetimes, he manifests a womb-born body with parents and the like; when transforming those in the stages of inconceivable transformation, he manifests a transformationally born body and thus has no parents. The second explanation states: These parents, cities, and so on are entirely dharmas of various merits. As the Vimalakīrtinirdeśa Sūtra states: "Prajñāpāramitā is the mother of the bodhisattva; expedient means is the father," and so forth. Merits are also used to make various personal names and expound various teachings, just as Mañjuśrī met the youth Sudhana to the east of the City of Awakening; this "east of the City of Awakening" is likewise the name of a merit. Here it is also like this: the various merits serve as the names of the parents and the like. Saying that the country is named Qīngtài ("Pure and Tranquil") reveals the Tathāgata's utmost pure dharmadhātu. Being inherently pure is called "pure" (qīng); its essence being vast is called "tranquil" (tài); because myriad virtues reside therein, it is called a "country." That its city is ten thousand yojanas in length and breadth reveals the Tathāgata's ādarśajñāna. This wisdom fully contains the ten knowledges, is capable of possessing the ten powers, and is completed by means of the ten pāramitās; therefore, it is called ten thousand yojanas. That it is filled within with the kṣatriya clan means: the kṣatriya clan is the royal lineage. Within the ādarśajñāna there are the seeds of all dharmas of the Dharma King's Ganges-sands of merits; hence it is said to be filled with the kṣatriya clan. The father being named Candrordgata ("Moon-Arisen") signifies the vajrasamādhi. Now, the moon takes dispelling darkness as its capability, and samādhi takes eliminating afflictions as its function. As for "wheel-turning sage king": now, a golden-wheel-turning king is revered above all minor kings; the vajra illustrates the absorption that surpasses all other samādhis. "Sublime and Marvelous Countenance" (Viśiṣṭasurūpā): now, within a single body the face is foremost; within the six pāramitās prajñā is held supreme; prajñā is sublime, serving as the mother of the Great Master. The son being named Moon-Bright (Candraprabha): the Buddha is likened to the sun, foremost in radiance; the merits of the bodhisattva are designated as the son, and next named Moon-Bright. The attendant disciple being named Vimalakīrti ("Spotless Fame") reveals the Tathāgata's samatājñāna: constantly contemplating the ādarśajñāna is called "attending"; not being associated with defilement is called "Spotless Fame." The disciple of wisdom being named Grasping Radiance reveals the Tathāgata's pratyavekṣaṇājñāna: of all dharmas there is none that is not clearly comprehended; hence he is called "Grasping Radiance." The disciple of supernatural power being named Great Transformation reveals the Tathāgata's kṛtyānuṣṭhānajñāna: giving rise to various transformations of body, speech, and mind; hence he is named "supernatural power." These three knowledges, residing subsequent to the ādarśajñāna, are called younger brothers, and being born from the ādarśajñāna are called sons. The Māra King being named Aparājita ("Invincible") reveals the merit of the Tathāgata's great compassion. With great compassion the Buddha pities sentient beings and constantly abides in birth and death to pull out the suffering of sentient beings. Māra delights in birth and death; hence he is called "Māra King." This great compassion surpasses the compassion of the two vehicles; therefore, it is called "Invincible." Devadatta being named Quiet Mind (Śāntamati): afflictions are clamorous and agitated, perturbing practitioners, which is likened to Devadatta. The Tathāgata contemplates all afflictions as being nirvāṇa itself; hence Devadatta is named "Quiet." This is establishing the names of parents and the like in terms of various merits; it is not that Amitābha has separate womb-born parents in the pure land. The third explanation states: As the Karuṇāpuṇḍarīka Sūtra and other texts state, the various Buddhas' attainment of the Way in pure and defiled lands, and their manifested attainments of the Way, are of various different kinds. Some bodhisattvas are born in that land, cultivate the bodhisattva practices, and in that very land attain equal and perfect awakening, with the world not changing, and their name and kalpa also being no different. Some bodhisattvas are born in that land, and in that very land attain equal and perfect awakening, with the world not changing, while a different name and kalpa are established. Some bodhisattvas are born in that land, cultivate the bodhisattva practices, and in that very land attain equal and perfect awakening, and when they are about to become Buddhas the world immediately changes to surpass the previous world, with their name and kalpa all being transformed, as is fully explained in the Guanxiyin shouji jing. Some bodhisattvas, having been born in this world, go to another world to attain equal and perfect awakening, fully as the Karuṇāpuṇḍarīka Sūtra explains. These are all due to differences in the bodhisattvas' vows made on the causal stage; hence there are such distinctions. Furthermore, as in various sūtras, some bodhisattvas go forth as youths to attain equal and perfect awakening. Some bodhisattvas take wives and father sons, and then abandon the five desires to attain equal and perfect awakening. Some are born in this world and attain the Way within it, while others are born in another world and attain the Way in another world, as the Saddharmapuṇḍarīka Sūtra states. For instance, the Dragon Maiden was born in this Sahā world in the animal destiny, and later went to the Spotless World in the south, shed that female body, immediately became a man, and attained equal and perfect awakening. Furthermore, the Tathāgata Prabhāśrī was womb-born and attained equal and perfect awakening in a pure land. Hence the sūtra states: "When the Buddha was a prince, he abandoned the realm and cast off worldly glory; in his final body, he left home and accomplished the Buddha Way." From this we may infer that the Buddha Prabhāśrī underwent womb-birth in another world and attained equal and perfect awakening in a pure land. If he were not womb-born, how could he have been a prince, abandoning the realm and casting off worldly glory? Now Amitābha is likewise so: he underwent womb-birth in the land of Qīngtài, and attained equal and perfect awakening in the land of Sukhāvatī.

6.6

Question: The five supernormal knowledges attained by the likes of Śāriputra and Mahāmaudgalyāyana do not exceed the trichiliocosm. How is it that ordinary beings born there can, at the minimum, have supernormal vision, hearing, and so forth that surpass hundreds of thousands of koṭis of Buddha worlds? From this we may infer that those who attain rebirth in the Pure Land are all bodhisattvas of great faculties and great practices; it is not something that ordinary beings are able to attain.

6.7

The explanation says: This point is not fixed. One cannot say that the five supernormal knowledges attained by the noble ones of the defiled land must surpass those of the ordinary beings in the pure land. Just as in Uttarakuru the fixed retribution is one thousand years, what is to prevent someone in the heaven of neither-perception-nor-non-perception, whose lifespan is eighty thousand kalpas, from having an untimely death? Could one, because the celestial karmic retribution is long, deny that there can be an untimely death? The pure land is likewise so: although they are ordinary beings, because their karma for taking birth is superior, or because the pure land retribution is strong due to mounting the Buddha's primal vow, or because they rely on the holy spiritual power, or because the conditions supporting life are excellent, or because they obtain the marvelous samādhi of the Great Vehicle—attaining supernormal knowledges on account of these conditions, they surpass the noble ones of this realm; what is there to wonder at? Furthermore, when the intermediate state beings of the five destinies are about to seek rebirth, the karmic supernormal knowledges they obtain surpass the supernormal knowledges acquired through cultivation by the two vehicles; what is to prevent sentient beings in the pure land from obtaining supernormal knowledges that surpass the noble ones here? Hence the sūtra states: "The undefiled roots of good of śrāvakas and pratyekabuddhas do not equal the defiled roots of good of bodhisattvas of initial intention and initial practice."

6.8

Question: We do not yet know: are the sentient beings reborn in the west subject to saṃsāra of fragmented lifetimes, or are they subject to saṃsāra of inconceivable transformation?

6.9

The explanation says: Bodhisattvas of that land from the eighth bhūmi and above are exclusively subject to saṃsāra of inconceivable transformation. From the seventh bhūmi on down to the first fruit and above, they are either subject to fragmented lifetimes or to inconceivable transformation. Those who proceed directly through the three ranks of worthies, the ten faiths, and so on are all subject solely to fragmented lifetimes. However, their lifespan is immeasurable and boundless asaṃkhyeya kalpas, with the thirty-two marks, bodies of true golden color, bodies of empty space, and physical forms of the ultimate, possessing unhindered five supernormal knowledges, subtle and inconceivable.

6.10

Question: Since it is said that there is no suffering in the pure land, we do not yet know: among the three kinds of suffering and the eight kinds of suffering, which sufferings are absent?

6.11

The explanation says: If we rely on the Hīnayāna explanations such as the Vibhāṣā, the Buddha's body still possesses all three sufferings completely, and among the eight sufferings it still possesses five sufferings—namely, the suffering of birth, the suffering of aging, the suffering of sickness, the suffering of death, and the suffering of the five grasping aggregates; it only lacks three sufferings, namely, the suffering of separation from what is loved, the suffering of association with what is hated, and the suffering of not getting what is sought. This is because fifteen dhātus of the Tathāgata's body are defiled, namely, the five sense faculties, the five sense objects, and the five consciousnesses. Three dhātus pertain to both defiled and undefiled, namely, the mind dhātu, the dharma dhātu, and the mental consciousness dhātu. Because it is a defiled body, it has the five sufferings such as birth. However, having severed the fetters of afflictions such as greed, anger, and delusion, he lacks the three sufferings, because the suffering of separation from what is loved is the fetter of affection, the suffering of association with what is hated is the fetter of resentment, and the suffering of not getting what is sought is the fetter of greed. Although the Buddha pitied the Śākyas being slaughtered by King Virūḍhaka, it was not the suffering of separation from what is loved. Devadatta causing him to bleed, Ciñcā tying a bowl [to her belly], the fire pit, and the poisoned rice—a host of resentful adversaries gathering together—were not the suffering of association with what is hated. Going into villages to beg for food and returning with an empty bowl, or encountering an age of famine and begging without getting anything—although these matters occurred, they were not the suffering of not getting what is sought. Within the Great Vehicle, because the five aggregates, twelve āyatanas, and eighteen dhātus of the Buddha, the World-Honoured One, are entirely undefiled, the Nirvāṇa Sūtra says: "What the Buddhas take as their teacher is the so-called Dharma. Because the Dharma is eternal, the Buddhas are also eternal." It also states: "Relinquishing impermanent form, one attains permanent form; feeling, perception, formations, and consciousness are likewise so." The Vimalakīrtinirdeśa Sūtra states: "The Buddha's body is undefiled; all defilements are already exhausted." Various Mahāyāna sūtras such as these explicitly state that the Buddha's body is solely undefiled, and that the three sufferings and eight sufferings are solely defiled; therefore, the bodies of all Buddhas have none of these sufferings. For those from the tenth bhūmi on down to ordinary beings and above, there are two explanations. One explanation states: Among the three sufferings, there are the suffering of conditioned existence and the suffering of change; among the eight sufferings, there is one suffering, namely, the suffering of the five grasping aggregates. This is because from the tenth bhūmi on down, they still receive various retributive bodies of defiled inconceivable transformation and fragmented lifetimes. Furthermore, regarding the suffering of conditioned existence, the impermanent flux of defilements is the suffering of conditioned existence. All defiled pleasures are pleasant when they arise, pleasant when they abide, and painful when they disintegrate; therefore, there is the suffering of change. There, there is no distress or suffering that oppresses body and mind; only the suffering of suffering is absent. When first receiving that body, although it is called "birth," it is not the locus of myriad sufferings. Moreover, there is no oppression of the womb, so there is no suffering of birth. Lifespan is extremely prolonged, immeasurable and boundless asaṃkhyeya kalpas; even if an ordinary being transitions into saṃsāra of inconceivable transformation, they ultimately accomplish Buddhahood, so there is no suffering of death. If they relinquish that life out of a vow to be born in a defiled land to save suffering sentient beings, although there is death, it is not suffering, because with a joyful mind they vow to abandon the retribution to cultivate compassion. This retribution of the five aggregates arises from afflictions and its essence is defiled, which is precisely the suffering of the five grasping aggregates. In the pure Buddha land, the four elements are harmonious and stable, so there is no suffering of sickness. The physical form has no decline or deterioration, so there is no suffering of aging. Superior companions are constantly assembled, so there is no suffering of separation from what is loved. Evil persons are not born there, so there is no suffering of association with what is hated. Requisites for life are never lacking, so there is no suffering of not getting what is sought. The second explanation states: In the world of Sukhāvatī, the eight sufferings are the same as before; among the three sufferings, there is only the suffering of conditioned existence, due to receiving the retributions of fragmented lifetimes and inconceivable transformation. Although there is pleasant feeling, because it is purely pristine, it continues constantly without interruption. Ultimately and permanently realizing the bliss of peaceful extinction, even though there may be slight pauses, it does not give rise to suffering; it is not the suffering of change. Therefore, when it is said that that pure land has no suffering, it means it lacks the suffering of suffering and the suffering of change.

6.12

Question: If that pure land, although lacking the suffering of suffering and the like, still has that suffering of conditioned existence and so forth, how can it be called "Utmost Bliss" (Sukhāvatī)?

6.13

The explanation says: Among the three sufferings there is only one suffering; within the eight sufferings there is also only one suffering. Since of the three, two are absent, and of the eight, seven are lacking, even though one remains, it is not called having suffering. As the Nirvāṇa Sūtra says: "Just as a river with little water is also called having no water, and food with little salt is also called having no salt." And as the Abhidharma states: "A single drop of the great ocean or a single speck of dust of Mount Sumeru cannot be spoken of as having a mountain or an ocean." Now this is likewise so: even if there is slight suffering, it does not prevent it from being named "Utmost Bliss." Furthermore, the agitation and unease pressing upon body and mind is called distress and suffering; that land lacks both, and so it is called "Utmost Bliss."

6.14

Question: The Guan jing says, "The transformation bodies of Amitābha Buddha and the transformation bodies of Avalokiteśvara and Mahāsthāmaprāpta gather in the world of Sukhāvatī to deliver suffering sentient beings." Since that land is called "Sukhāvatī" (Utmost Bliss), it should have no suffering sentient beings. For what reason, then, does it say that they gather in the realm of Sukhāvatī to deliver suffering sentient beings? Explanation: When it is said here that they "deliver suffering sentient beings", is it to deliver the suffering sentient beings of their own land, or to deliver the suffering sentient beings of other lands?

6.15

Answer: It generally applies to delivering the suffering sentient beings of both their own land and other lands.

6.16

Question: Since their own land has no suffering sentient beings, how do they deliver the suffering sentient beings of their own land? Although other lands have suffering sentient beings, they ought to go there to deliver them from suffering; why would they gather in Sukhāvatī to deliver from afar the suffering of other directions?

6.17

Answer: Although the sentient beings of their own realm are free of [painful] suffering, they nevertheless possess the suffering of conditioned change (saṃskāra-duḥkhatā) associated with defilements and conditioned dharmas across the two kinds of saṃsāra: fragmented [saṃsāra] and transformational [saṃsāra]. The Tathāgatas assemble together to preach the wondrous Dharma for them, causing them swiftly to transcend the two kinds of saṃsāra and accomplish the dharmakāya; hence it is called "delivering from suffering." As for the sentient beings of other realms, for some it is appropriate [for the Buddhas] to go in person to rescue them directly, and therefore the Buddhas' emanation bodies fill the ten directions. For example, when sentient beings in this world have completed their pure land karma, at the point of death transformation Buddhas come to welcome them and take them there. For others, it is appropriate [for the emanations] to return to benefit them from afar, and therefore they assemble in their original realm to rescue from a distance those who are drowning. Alternatively, it is said that in delivering suffering sentient beings, the transformation Buddhas assemble in their own land to transform the various bodhisattvas, causing them to generate great compassion, relinquish the bliss of their own land, and be dispatched to be born in other directions to practice deeds of great compassion and teach sentient beings with whom they have affinities; therefore it is said that they gather in the realm of Sukhāvatī to deliver suffering sentient beings. As stated in sūtras and treatises, because bodhisattvas on the eighth bhūmi largely abide in peaceful realization of the principle of tathatā, they are unwilling to emerge from samādhi to teach sentient beings. The Buddhas rub their crowns and exhort them to emerge from samādhi to teach sentient beings; this is precisely that meaning. Therefore the Vimalakīrtinirdeśa Sūtra says, "The bodhisattvas of this land possess firm great compassion toward sentient beings"; and it also says, "Such people can indeed relinquish a pure land and come to rejoice in this place of much enmity and harm."

6.18

Question: The Amitābha Sūtra says, "The sentient beings of that realm experience no suffering, but only enjoy every bliss." We do not yet know: among the eight consciousnesses, which conscious types are associated with pleasurable sensation (sukha-vedanā)?

6.19

Explanation: Among the eight consciousnesses, the two consciousnesses—the seventh and the eighth—continue in a uniform stream, and the cognitive objects they take are subtle and difficult to comprehend. Even when located in the most painful place of Avīci Hell, or even when born into the most blissful place of the third dhyāna, these two consciousnesses are associated solely with equanimous sensation (upekṣā-vedanā). Even the pure consciousnesses associated with ādarśajñāna and samatājñāna in the fruit of Buddhahood are likewise always associated solely with upekṣā-vedanā. In accordance with this, one should know that in the world of Sukhāvatī, these seventh and eighth consciousnesses are always associated with upekṣā-vedanā. The remaining six active consciousnesses are associated with three sensations: namely, joy (prīti), pleasure (sukha), and equanimity (upekṣā). In the mental consciousness (manovijñāna), it is associated with sensations of joy and pleasure; in the five sensory consciousnesses, it is associated with pleasurable sensation; equanimous sensation is generally associated with all of them. This is because the Chengzan jingtu jing says: "There is no mental or physical sorrow or suffering whatsoever; there is only immeasurable pure joy and pleasure; therefore it is called the world of Sukhāvatī." By this standard we know that among the six consciousnesses in the Pure Land, there is merely an absence of sorrow and suffering, which does not prevent the presence of equanimity. This is because, following all states of joyful and pleasurable mind, when reaching the stage of cessation and abatement, they mostly correspond with that equanimous sensation. Moreover, the essential nature of that equanimous sensation is not oppressive and is induced by wholesome karma; hence it can be associated with that equanimous sensation. Furthermore, when those sentient beings initiate the anāgamya-samādhi (threshold concentration), the dhyānāntara (intermediate dhyāna), and the concentrations of the fourth dhyāna and above, how could one not allow association with equanimous sensation? By this standard we know that although it is named "Sukhāvatī" (Utmost Bliss), it can also be associated with equanimous sensation. If one claimed it were not so, then it could not be associated with joy either. Since that land is named the realm of Utmost Bliss, just as the land can be named Utmost Bliss yet be associated with joy, what is there to prevent it from being named Utmost Bliss and yet also being associated with equanimous sensation?

6.20

Question: Regarding fragmented saṃsāra, texts such as the Da zhidu lun state that "one receives a worm-body and a flesh-body," and the Pañcaviṃśatisāhasrikā Prajñāpāramitā Sūtra states that "in the body of an avaivartika bodhisattva there are no eighty thousand families of worms." Since they have fragmented saṃsāra, they must have worm-bodies. If they have them, the Amitābha Sūtra says that the Buddha land is free of the three bad destinies; how then could there be eighty thousand families of worms? Affirmation and negation contradict each other; how do you explain this?

6.21

Explanation: Although the sentient beings of the Pure Land undergo fragmented [saṃsāra], they do not have those eighty thousand families of worms. That the Da zhidu lun and the Pañcaviṃśatisāhasrikā Prajñāpāramitā Sūtra speak of worm-bodies is stated based on impure lands. Even in terms of impure lands, although the devas of the form realm are ordinary beings (pṛthagjana), their bodies still lack the eighty thousand families of worms. Furthermore, when the three disasters arise at the end of the kalpa of destruction, the three bad destinies are destroyed first. At that time, in what is received among humans, the body naturally has no eighty thousand families of worms, because the three bad destinies have already been completely destroyed. How much more so for the pure and wondrous form-bodies of the Pure Land: though they are subject to fragmented [saṃsāra], they do not have those bodies of worms.

6.22

Question: Why does the Chengzan jingtu jing say, "To the west, crossing beyond hundreds of thousands of koṭis of nayutas of Buddha lands from this world..." which, among the four kinds of distance, is spatial distance; whereas the Guan jing says, "Amitābha Buddha is not far from here"? The two texts contradict each other; please differentiate their meaning.

6.23

Explanation: The realm of Sukhāvatī is separated from this world by hundreds of thousands of koṭis of nayutas of Buddha lands, which is truly distant in space. When it says here that it is "not far", it naturally has another meaning. I shall briefly set forth ten explanations to reconcile these texts: First, not far by the Buddha's power; second, not far by skillful means; third, not far by responsive manifestation; fourth, not far from one's own mind; fifth, not far by protective guardianship; sixth, not far for those with karmic affinity; seventh, not far by the original vow; eighth, not far by coming to welcome; ninth, not far by rebirth in the Pure Land; tenth, not far by non-negligence. First, regarding the Buddha's power: the sūtra says, "By the Buddha's power, you shall behold him." Second, regarding skillful means: the sūtra says, "There are distinct skillful means that enable you to see." Third, regarding responsive manifestation: the sūtra says, "Amitābha Buddha stands in the sky." Fourth, regarding one's own mind: the sūtra says, "This mind creates the Buddha; this mind is the Buddha." Fifth, regarding protective guardianship: the sūtra says, "He constantly comes to the practitioner's dwelling." Sixth, regarding karmic affinity: the sūtra says, "Sentient beings with affinity will all be able to see." Seventh, regarding the original vow: the sūtra says, "By the power of his past vows, those who remember and contemplate will certainly attain accomplishment." Eighth, regarding coming to welcome: the sūtra says, "Along with transformation Buddhas, he comes to welcome the practitioner." Ninth, regarding rebirth in the Pure Land: the sūtra says, "In the snapping of a finger, one is reborn in that realm." Tenth, regarding non-negligence: as the thirtieth fascicle of the Mahāparinirvāṇa Sūtra says, "Those who are negligent, even if they are near the Buddha and his disciples, are still called far away." If one can simply concentrate one's mind and not practice negligence, one is called near to the Buddha, and is not called far away. Because it possesses these ten meanings, it is called "not far".

6.24

Question: The Guan jing says, "This mind creates the Buddha; this mind is the Buddha. The ocean of right and universal knowledge of all Buddhas is born from mental contemplation." How is it that this mind can create the Buddha?

6.25

Explanation: According to the principle of consciousness-only (vijñaptimātra), there are no separate dharmas outside of the mind; the myriad dharmas and myriad signs are all one's own mind. Thus the Awakening of Faith says, "When the mind arises, the various dharmas arise; when the mind ceases, the various dharmas cease." The Vimalakīrtinirdeśa Sūtra says, "In accordance with the purity of one's mind, the Buddha land is pure"; and it also says, "Because the mind is defiled, sentient beings are defiled; because the mind is pure, sentient beings are pure." Hence we know that all dharmas are manifested by the mind. When one uses this mind to visualize that Buddha, Amitābha Buddha serves as the fundamental objective support (mūlālambana), and the sentient being's contemplating mind takes that Tathāgata as its cognitive object. One cannot see the real aspect of the Buddha outside the mind; one should know that the contemplating mind transforms into an imaged aspect: this imaged aspect is called the objective division (nimittabhāga), the contemplating mind is the subjective seeing division (darśanabhāga), and both the seeing and objective divisions are not separate from the self-authenticating division (svasaṃvittibhāga). The power of the seeing division can manifest the objective division; hence it is said, "this mind creates the Buddha." This objective division is itself the mind of the self-authenticating division and has no separate substance; hence it is said, "this mind is the Buddha." When one wishes to contemplate all the merits of the Tathāgata, one always employs the image transformed by one's own mind; hence it is said that the ocean of right and universal knowledge of all Buddhas is born from mental contemplation. Alternatively, because mental contemplation cultivates various practices as the cause for myriad virtues, it is said that the ocean of right and universal knowledge is born from mental contemplation. Therefore the beginning of the second fascicle of the Bhadrapāla Sūtra says: "The bodhisattva does likewise: with single-mindedness, he skillfully contemplates and sees the Tathāgatas. Having seen them, he abides; having abided, he inquires into the meaning. Having received the explanation with joy, he can reflect: 'Where has this Buddha now come from? And from where has this body of mine emerged?' He contemplates that Tathāgata as having ultimately no place of coming and no place of going; my body is likewise: originally having no place of origin, how could there be returning? He should further reflect thus: 'Now these three realms are only mind; this mind has a Buddha. Why is that? In accordance with the thoughts of the mind, one sees one's own mind in turn. Now from the mind I see the Buddha, my mind creates the Buddha, my mind is the Buddha, my mind is the Tathāgata, my mind is my body, my mind sees the Buddha. Mind does not know mind; mind does not see mind.'" The Avataṃsaka Sūtra also says: "The mind is like a skilled painter, painting the various five aggregates. Throughout all worlds, there is no dharma that it does not make. Just as is the mind, so is the Buddha; just as is the Buddha, so are sentient beings. The mind, the Buddha, and sentient beings—these three are without difference." When the mind is in a defiled state, it is called a sentient being; when the mind is purely immaculate, it is called a Buddha. That is precisely this meaning.

6.26

Question: The Guan jing says, "If one sees the white ūrṇā between the eyebrows, the eighty-four thousand marks will naturally be seen." How can one see the mark of the invisible usṇīṣa (anavalokitamūrdhatā)?

6.27

Explanation: Some commentators say: since this mark of the invisible usṇīṣa is called "invisible usṇīṣa", it is truly invisible. However, when it says that one sees eighty-four thousand marks, this actually excludes the mark of the invisible usṇīṣa, and one sees only the remaining eighty-three thousand nine hundred and ninety-nine marks. Subsuming the few under the many, it is collectively said to be seen, while in reality this single mark is not seen. Were it not so, the name and meaning would contradict each other. Just as when Mount Sumeru is burned and only a single speck of dust remains, or when the great ocean is about to dry up and only a single drop remains, one cannot say that the mountain and ocean exist. This is also like that: comprehensively, all marks are universally seen, and only this single mark cannot be contemplated and seen; one cannot say that one does not contemplate the marks. Other commentators say: although this mark differs from the other marks and is mostly not seen, hence named the "mark of the invisible usṇīṣa", through the Buddha's spiritual power augmenting sentient beings, it can indeed be seen in the practice of contemplation. Furthermore, the parasaṃbhogakāya, nirmāṇakāya, and so forth manifest for beings from head to foot, enabling them to gaze in reverence and benefiting sentient beings. If others cannot see it, there is no benefit; how could it be called a parasaṃbhogakāya? That would imply that this single mark is not parasaṃbhoga. In order to show that this mark is supreme and foremost so that beings revere it, it is mostly not seen; hence it is called the mark of the invisible usṇīṣa. Furthermore, when he manifests these various marks for sentient beings so that others may enjoy them and those who revere them cultivate them, what is there to prevent it from being seen? Just as Śākyamuni Buddha shaved his hair above to let them see his crown, that Buddha is likewise. One should not cling rigidly to the text to derive the meaning, thereby demanding that all sentient beings contemplate and see this mark.

6.28

Question: In the ninth contemplation of the Guan jing, the original intention is to contemplate the physical marks and radiance of Amitābha Buddha; assuming the contemplation is accomplished, one should only contemplate and see Amitābha Buddha. For what reason, through seeing Amitābha Buddha, does one further come to see the Buddhas of the ten directions?

6.29

Explanation: There are three meanings in accordance with which one is able to see the Buddhas of the ten directions. First, because the merits of the Buddhas are all equal, and they are all equal in benefiting themselves and benefiting others and in their transforming benefit, therefore by contemplating one Buddha one sees the Buddhas of the ten directions. Thus the Mañjuśrī-prajñā speaks of the single-practice samādhi, saying: 'If one can continue from thought to thought upon one Buddha, then within that mindfulness one can see the Buddhas of the past, future, and present. Why is this? The merit of being mindful of one Buddha is immeasurable and limitless, and is also non-dual with the merits of immeasurable Buddhas. The inconceivable dharmas of the Buddhas are equal and without discrimination; all ride upon the one suchness to achieve the supreme, right awakening, and all possess immeasurable merits and eloquence.' Second explanation: because by seeing one Buddha one attains buddhānusmṛti-samādhi, which removes obstacles and eliminates offenses, one is universally able to see the Buddhas of the ten directions. Third explanation: Amitābha Buddha's light universally illuminates the worlds of the ten directions; by means of this light one is able to see the Buddhas of the ten directions. The Pratyutpanna-samādhi Sūtra says: 'Bodhisattva Bhadrapāla asked Śākyamuni Buddha, saying: "How can future sentient beings see the Buddhas of the ten directions?" The Buddha instructed him to be mindful of Amitābha Buddha, and then he would see all the Buddhas of the ten directions.' Because this Buddha especially has conditions with the sentient beings of the Sahā world, if they first concentrate their minds on reciting [the name of] this Buddha, samādhi will be easy to achieve, obstacles will be removed and offenses eliminated, and the light, universally illuminating, will enable them to see the Buddhas of the ten directions.

6.30

Question: The Guan jing says: 'Those who perform this contemplation will be born before the Buddhas.' Why is it that, when one contemplates Amitābha Buddha and vows to be reborn in the West, it should only say that one is born before Amitābha Buddha, yet instead it says that one is born before the Buddhas?

6.31

Explanation: There are four explanations for this. The first explanation states: when performing this ninth contemplation of the true body, not only does one see Amitābha Buddha, one also sees all the Buddhas of the ten directions. Therefore, not only is one reborn in the land of Sukhāvatī, but according to one's vows one may also be reborn universally in the lands of all Buddhas; hence it says 'born before the Buddhas.' The second explanation states: although one sees the Buddhas of the ten directions, when performing this contemplation one originally intended to attain rebirth in the West, so how could one be reborn universally in the lands of all Buddhas? As for saying 'before the Buddhas,' it is because this contemplation is superior: when the practitioner attains rebirth in the West, not only does he see Amitābha Buddha, but he immediately sees all the Buddhas of the ten directions; hence it says 'born before the Buddhas.' The third explanation states: although this Amitābha Buddha is a single body, the transformation Buddhas in that land are immeasurable in number. When the practitioner is first reborn, transformation Buddhas gather like clouds, and all come to rub his crown and preach the Dharma to him. Because the transformation Buddhas are not one, it says 'born before the Buddhas.' The fourth explanation states: although Amitābha Buddha manifests as a single body, this single body is manifested collectively by many Buddhas; although the appearance is one, its substance is in reality manifold. Because many Buddhas all have conditions with a single sentient being, they together collectively manifest Amitābha Buddha residing in the same place—just as when there are many lamps, the light of each lamp is distinct and does not obstruct the others, appearing to be a single light. The Buddha's body is also like this: each of the various Buddhas manifests a single body; although it appears to be one body, it is in reality many bodies. Thus, although one is born before one Buddha, this is termed being 'born before the Buddhas.'

6.32

Question: The Lotus Sūtra says: 'Even if the entire world were full of beings like Śāriputra, exhausting their thoughts to calculate together, they could not fathom the Buddha's wisdom.' This means that pṛthagjanas and the two vehicles cannot fathom the Buddha's wisdom. Moreover, a treatise says: 'In the passage through the bhūmis, the passage through persons, and the passage through faculties, various knowledges of others' minds cannot take each other as objects.' How is it, then, that the Guan jing says: 'If one sees the Buddha's body, one sees the Buddha's mind; the Buddha's mind is great compassion'? There is a sūtra that says, 'A monkey offering honey also knew the Buddha's mind,' and another sūtra says, 'Mahāmaudgalyāyana, using his knowledge of others' minds, observed the Buddha's mind and thought of Ānanda becoming his attendant, just as the sun rising in the east shines upon the western wall.' The former sūtra says that one cannot fathom the Buddha's wisdom, while the latter sūtras say that one can observe the Buddha's mind. Since the two sūtras differ, how are they to be harmoniously explained?

6.33

Explanation: The Sarvāstivāda school explains this meaning by saying that the Buddha has two kinds of mind: first, previously acquired mind; second, not previously acquired mind. If the Buddha gives rise to a not previously acquired mind, Śāriputra and the others, exhausting their thoughts to calculate, cannot know it. If he gives rise to a previously acquired mind, even monkeys and the like can know the Buddha's mind. In the Saṃdhinirmocana Sūtra, the Buddha himself explains: 'The perceiving-aspect mind (darśanabhāga) of the Buddha cannot be known by Bodhisattvas of the ten bhūmis and the like; when he gives rise to an object-aspect mind (nimittabhāga), all pṛthagjanas know it.' Now when it says that one also sees the Buddha's mind, this refers to seeing the object-aspect mind. The sūtra says, 'The Buddha's mind is great compassion.' Yet the Buddha has a mind of wisdom that internally realizes by taking principle as object, and a mind that externally observes sentient beings by taking phenomena as object. As for the mind of wisdom that internally realizes by taking principle as object, it is the self-verifying aspect (svasaṃvittibhāga) mind: only Buddha and Buddha know it mutually; the ten bhūmis cannot fathom it. The perceiving-aspect mind that externally observes sentient beings by taking phenomena as object is also known mutually only by Buddha and Buddha; the ten bhūmis cannot fathom it. As for the object-aspect mind that externally observes sentient beings taking both principle and phenomena as object, through the empowerment of the Tathāgata, even monkeys can know the Buddha's mind.

6.34

Question: Regarding the people born of the nine grades, in accordance with which stages and bhūmis are the nine grades distinguished?

6.35

Explanation: There are two masters who roughly divide the nine grades, while there are many explanations that finely divide the nine grades. As for the two masters: The first explanation states: these nine grades are all bodhisattvas of the ten faiths; based on abiding or retrogressing, performing good or creating evil, their differences in ascending or descending divide them into the nine grades. The people of the first three grades are those of the ten faiths who do not retrogress and abide in their original stage; according to the shallowness or depth of their practice, they form the upper three grades. The people of the middle three grades are those who retrogress from the Mahāyāna mind and generate the Hīnayāna intention, and who retrogress from Mahāyāna practice and cultivate Hīnayāna karma; according to the shallowness or depth of their practice, they form the middle three grades. The people of the lower three grades are those who retrogress from the Mahāyāna mind and give rise to a saṃsāric mind, and who retrogress from Mahāyāna practice and commit saṃsāric offenses; according to whether the offenses are heavy or light, they form the lower three grades. The second explanation states: those who generate the great bodhicitta and cultivate the bodhisattva practices, according to the shallowness or depth of their practice, form the upper three grades. Those who generate the small bodhicitta and cultivate śrāvaka practices, according to the shallowness or depth of their practice, form the middle three grades. Those who neither generate the mind of the great or small two vehicles nor cultivate the practices of the great or small two vehicles, but only give rise to a saṃsāric mind and only commit saṃsāric offenses, form the lower three grades according to whether the offenses committed are heavy or light. This is the rough division into nine grades. As for the fine division into nine grades: First, regarding the three kinds of people of the upper grade, the selections made by various masters have many similarities and differences. One master says: upper rebirth of the upper grade consists of bodhisattvas of the fourth, fifth, and sixth bhūmis; middle rebirth of the upper grade consists of bodhisattvas of the first, second, and third bhūmis; lower rebirth of the upper grade consists of bodhisattvas of the thirty minds prior to the bhūmis. One master says: upper rebirth of the upper grade consists of the ten dedications; middle rebirth of the upper grade consists of the ten practices; lower rebirth of the upper grade consists of the ten abodes. One master says: upper rebirth of the upper grade consists of the thirty minds prior to the bhūmis; middle rebirth of the upper grade consists of the final minds of the ten abodes; lower rebirth of the upper grade consists of the initial minds of the ten faiths. One master says: upper rebirth of the upper grade consists of the ten practices and the ten dedications; middle rebirth of the upper grade consists of the ten abodes; lower rebirth of the upper grade consists of the ten faiths. One master says: upper rebirth of the upper grade consists of the initial minds of the ten abodes; middle rebirth of the upper grade consists of the later stages of the ten faiths; lower rebirth of the upper grade consists of the initial stage of the ten faiths. One master says: upper rebirth of the upper grade takes those of the ten faiths and prior to the ten faiths who are able to generate the three minds and cultivate the three practices, all of whom are called upper rebirth of the upper grade; middle rebirth of the upper grade and lower rebirth of the upper grade take exclusively those pṛthagjanas who, prior to the ten faiths, generate bodhicitta and cultivate good, dividing into two grades according to the shallowness or depth of the practices they arouse. The reason why the various masters determine the height or lowness of these three grades differently is that sūtras and treatises classify the stage of the forbearance of non-arising of dharmas (anutpattikadharmakṣānti) sometimes lower and sometimes higher. The Renwang bore jing says that the forbearance of non-arising of dharmas is in the seventh, eighth, and ninth bhūmis; various treatises say that the forbearance of non-arising of dharmas is in the first bhūmi or in the stage of patience (kṣānti); the Pusa benye yingluo jing says that the forbearance of non-arising of dharmas is in the stage of the ten abodes; the Avataṃsaka Sūtra says that the forbearance of non-arising of dharmas is in the stage of the ten faiths; the Zhancha jing says that the forbearance of non-arising of dharmas is in the stage of pṛthagjanas prior to the ten faiths. Therefore, each master relies on a particular stage of attaining the forbearance of non-arising of dharmas, thus differing in how high or low they classify the upper three grades. Among the middle three grades, one master says: upper rebirth of the middle grade consists of people of the three fruits; middle rebirth of the middle grade consists of people of the seven expedient means; lower rebirth of the middle grade consists of people who plant the roots of good conducive to liberation (mokṣabhāgīya). One master says: upper rebirth of the middle grade consists of people in the stage of patience (kṣānti); middle rebirth of the middle grade consists of people in the stage of the summit (mūrdhan); lower rebirth of the middle grade consists of people in the stage of warmth (ūṣmagata). One master says: upper rebirth of the middle grade consists of people in the stages of warmth, summit, and patience; middle rebirth of the middle grade consists of people with the previous three roots of good conducive to liberation; lower rebirth of the middle grade consists of people who have previously planted the roots of good conducive to liberation. One master says: the people of the middle three grades are all people who plant the roots of good conducive to liberation; it is only due to the shallowness or depth of their upholding of the precepts, and those who do not uphold precepts but merely perform worldly good, that the three grades are distinguished, not divided into three grades according to the height or lowness of stages or bhūmis. As for the people of the lower three grades, it is simply due to the differences in whether they encounter conditions to commit few or many, light or heavy offenses that they are divided into the lower three grades, without distinct stages. The forbearance of non-arising has six stages: first, wisdom derived from hearing, prior to the ten faiths; second, arising of resolute understanding, after the ten faiths; third, wisdom derived from reflection, after the ten abodes; fourth, wisdom derived from cultivation, after warmth; fifth, realization, in the first bhūmi; sixth, continuation, in the eighth bhūmi. These are in the cause, and are perfected in the Buddha fruit.

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釋淨土群疑論 — Classical Chinese