淨土十疑論 1.18

1.18

「二、別答者，夫不生、不滅者，於生緣中，諸法和合，不守自性，求於生體，亦不可得，此生生時無所從來，故名不生。不滅者，諸法散時，不守自性，言我散滅，此散滅時去無所至，故言不滅。非謂因緣生外，別有不生、不滅。亦非不求生淨土，喚作無生。為此，《中論》偈云：『因緣所生法，我說即是空，亦名為假名，亦名中道義。』又云：『諸法不自生，亦不從他生，不共不無因，是故知無生。』又《維摩經》云：『雖知諸佛國，及與眾生空，而常修淨土，教化諸群生。』又云：『譬如有人，造立宮室，若依空地，隨意無礙；若依虛空，終不能成。』諸佛說法，常依二諦，不壞假名而說諸法實相。智者熾然求生淨土，達生體不可得，即是真無生，此謂心淨故即佛土淨。愚者為生所縛，聞生即作生解，聞無生即作無生解，不知生者即是無生，無生即是生。不達此理，橫相是非，嗔他求生淨土，幾許誤哉！此則是謗法罪人，邪見外道也。」

'Second, as for the specific answer: non-arising and non-perishing mean that within conditions of arising, all dharmas combine and do not preserve an intrinsic nature; seeking the substantial entity of arising is also impossible. When this arising arises, it has nowhere from which it comes, hence it is called non-arising. Non-perishing means that when all dharmas disperse, they do not preserve an intrinsic nature, saying "I disperse and perish"; when this dispersing and perishing occurs, there is nowhere to which it goes, hence it is called non-perishing. It does not mean that outside of arising through causes and conditions there is another non-arising and non-perishing. Nor does it mean that not seeking rebirth in the pure land is called non-arising. For this reason, a verse in the Mūlamadhyamakakārikā says: "Dharmas arisen from causes and conditions, I declare to be emptiness; they are also conventional designations, and also the meaning of the Middle Way." It also says: "Dharmas do not arise from themselves, nor do they arise from another, nor from both, nor without a cause; therefore know that they are unarisen." Furthermore, the Vimalakīrtinirdeśa says: "Although knowing that all Buddha lands and sentient beings are empty, one constantly cultivates the pure land to teach and transform the multitude of beings." It also says: "For example, if someone builds a palace or room, if they rely on empty ground, it is done at will without hindrance; if they rely on empty space, they will never accomplish it." When all Buddhas teach the Dharma, they always rely on the two truths, expounding the true mark of all dharmas without destroying conventional designations. The wise intensely seek rebirth in the pure land, realizing that the entity of arising is unattainable—this is true non-arising. This is what is meant by "because the mind is pure, the Buddha land is pure." The foolish are bound by arising: hearing of arising, they understand it as arising; hearing of non-arising, they understand it as non-arising, not knowing that arising is itself non-arising, and non-arising is itself arising. Not grasping this principle, they arbitrarily dispute right and wrong, becoming angry with others who seek rebirth in the pure land—how mistaken they are! These are transgressors who slander the Dharma, non-Buddhists of wrong views.'