淨土論 1.43

1.43

答曰：不然。無生法忍亦有四種。一緣教故得無生法忍，謂一切凡夫及十信位人，讀大乘經論，作無生解，即是聞慧。二緣觀得無生法忍，謂十解已上乃至十迴向，謂作三無性觀，解萬法無生，即是思慧。三證理得無生法忍，謂初地已上，由證遍滿法界二空真如，即是修慧。四約位得無生法忍，謂八地已上，由得真俗雙行，即是無功用智，是修慧也。無生法忍既通此四，寧得執一高判餘者？如遠法師判上品上生，從四地至八地。若如《攝大乘論》四地菩薩，變易中因緣生死，西方是分段生死。云何令受變易菩薩却受分段也？故《觀世音受記經》云「阿彌陀佛壽命無量，要般涅槃」。當知眾生壽雖無量而必有死，以《小阿彌陀經》云「眾生亦名阿彌陀」也。今依《觀經》判九品生人。如古來大德遠法師等，觀果判人，位則太高；今據因判人，位即稍下。如上品上生人，發三種心，即得往生。其三種心者，一是至誠心、二者是深心、三是迴向發願心。此之三心，依《起信論》，判在十解初心。如《起信論》云「信成就發心，在十信終心」也。發三種心，始入十解位中。三心者，一是直心，謂正念真如法故，即是《觀經》中至誠心。至誠與直心，義同名異耳。如《維摩經》明，淨土道場二行之初，並有三心，同《觀經》也。觀諸經論，但明一切行初必發此三心，當知此三心是萬行之始。既是萬行之初，故寧得生彼即悟無生到八地也？二是深心，《觀經》亦名深心。三是大悲心，《觀經》名迴向發願心。若無大悲，即不能發願迴向，此亦義同名異也。《起信論》三心既在十信終發，當知《觀經》上品上生即在十解初心明矣。言至彼得無生法忍者，此是緣觀得無生法忍也。若如遠法師判四地菩薩是上品上生人者，寧得至彼不經時節即悟無生法忍也？四地至八地由經半阿僧祇故。上品中生者在十信初心，經云「深信因果、不謗大乘」故。若未至十信，在邪定聚中，即不信因果及謗大乘也。又信位有十心，初是信心也。言生到彼土經一小劫得無生法忍者，此是緣理得無生法忍也，由彼日月長故。經云「極樂世界一日一夜，如娑婆世界一劫」也。若如遠法師判初地菩薩是者，云何經一小劫即至八地？初地至八地，一大僧祇也。上品下生者，總是十信前一切趣善凡夫，但能歸依三寶、受菩薩戒已去並是也。經云「亦信因果，不謗大乘，但發無上道心」也，謂發十信位初菩提心，得入不定位也。生到彼土，經三小劫得至初地者，謂數取彼處劫，不取數此間劫也。如娑婆世界一劫，當安樂界一日一夜。既經三小劫，理則初地也。若如遠法師判十解是者，云何經三小劫即到初地？從十解至初地，是第一阿僧祇劫也。前之三品並是大乘人，其中輩三品多是小乘人也。中品上生者，謂是小乘七方便中後四方便，謂燸、頂、忍、世第一法位中也。經云「受持五戒，乃至無諸過惡」也。此人由得四達分及未來禪，伏欲界惑，故不起破戒煩惱及惡業也，由破戒煩惱惡業在欲界中也。生到彼土即得羅漢者，一身獲得四沙門果，即是現般人也。如遠法師判，是須陀洹等三果學人。小乘得果雖無定時節，終判太高也。中品中生者，在五停心觀已去前三方便中也。經云「一日一夜持八戒齋，乃至一日一夜持具足戒，威儀無缺」。由此人在散心位中，未得定故，破戒煩惱無有對治，不能長時持戒、威儀無缺，極小須經一日一夜，後時縱犯小戒亦得往生也。生到彼土經半劫，得阿羅漢。此亦是現般人，由彼壽命長故也。如遠法師釋是燸等四位中。此四中，此四位人，得未來禪，伏欲界惑。云何持戒唯得一日一夜不犯？此亦太高也。中品下生者，在小乘五停心觀前，受五戒已去一切趣善凡夫。經云「孝養父母，行世仁慈」。既未有入道觀行，正可行世仁慈也，餘如前判。如遠法師判，是五停心觀至總相念處。此三位人，或得聞慧、或得思慧、或得修慧，云何但行世仁慈、孝養父母？此亦太高也。若論下輩三品，總是一切起惡凡夫，唯造十惡五逆，乃至用常住僧物無有慚愧，縱令學他受戒，隨受即破。此等臨終，若遇善知識，極發菩提心，正念相續現前，即得往生。若不遇善知識，不能極發菩提心，定墮地獄也。故《觀經》云「此人應墮地獄，經歷多劫受苦無窮」也。然眾生報盡之時，惡業怨家眾苦競集，十念極難成就。若成就，定得往生淨土也。又善惡兩道峻如轉掌，仰即得往生、覆即入地獄。於此時中，唯須善知識力也。若人破戒，心生慚愧，依大乘經懺悔，得滅罪相。專心念佛，及作觀行者，並在前二輩中生，不入下輩中論也。如遠法師判，是常俗凡夫也。

He answered: That is not so. Receptive tolerance of the unarisen dharmas (anutpattika-dharma-kṣānti) also has four varieties. First is obtaining receptive tolerance of the unarisen dharmas in dependence on the teaching: this refers to ordinary persons and those in the ranks of the ten faiths, who read the Mahāyāna sūtras and treatises and produce an understanding of non-arising; this is wisdom born of hearing. Second is obtaining receptive tolerance of the unarisen dharmas in dependence on contemplation: this refers to those from the ten understandings upward to the ten dedications, who cultivate the contemplation of the three non-natures and understand that the ten thousand dharmas are unarisen; this is wisdom born of reflection. Third is obtaining receptive tolerance of the unarisen dharmas by witnessing principle: this refers to those from the first ground upward, because they witness the suchness of the two emptinesses pervading the entire realm of phenomena; this is wisdom born of cultivation. Fourth is obtaining receptive tolerance of the unarisen dharmas in terms of station: this refers to those from the eighth ground upward, because they attain the concurrent practice of the ultimate and the conventional, which is effortless gnosis; this too is wisdom born of cultivation. Since receptive tolerance of the unarisen dharmas extends through these four, how could one cling to the single highest and classify all the rest by it? As Master Huiyuan classified the highest grade of the highest rebirth as being from the fourth to the eighth ground: according to the Mahāyānasaṃgraha, bodhisattvas of the fourth ground undergo death and birth conditioned by transformation, whereas the Western Land involves death and birth of fragmented lifespans. How could a bodhisattva who undergoes transformation be made to turn back and undergo fragmented [lifespan]? Therefore the Sūtra of the Prophecy Bestowed on Avalokiteśvara says: 'Although the lifespan of the Buddha Amitābha is measureless, he will surely enter parinirvāṇa.' One should know that although the lifespans of sentient beings [there] are measureless, they must have death, because the Smaller Amitābha Sūtra says: 'Sentient beings are also called Amitāyus [measureless lifespan].' Now, relying on the Guan jing, we classify the persons born into the nine grades. While ancient worthies such as Master Huiyuan classified persons by looking at the fruit, so that the ranks are far too high, we now classify persons based on the causes, so that the ranks are somewhat lower. For example, a person of the highest grade of the highest rebirth gives rise to three types of mind and thereby attains rebirth. The three types of mind are: first, the utmost sincere mind; second, the profound mind; third, the mind of dedication and making vows. These three minds, according to the Awakening of Faith, are classified as belonging to the initial mind of the ten understandings. As the Awakening of Faith says: 'The arousal of mind through the completion of faith occurs at the final mind of the ten faiths.' Arousing the three minds, one initially enters into the rank of the ten understandings. The three minds are: first, the straightforward mind, meaning correctly recollecting the dharma of suchness; this is the 'utmost sincere mind' in the Guan jing. 'Utmost sincerity' and 'straightforward mind' are identical in meaning and differ only in name. As the Vimalakīrti-sūtra explains, the beginnings of the two practices of the pure land and the place of enlightenment both possess the three minds, which are identical to those in the Guan jing. When we examine various sūtras and treatises, they only explain that at the beginning of all practices one must invariably arouse these three minds; one should know that these three minds are the beginning of the ten thousand practices. Since they are the beginning of the ten thousand practices, how could someone born there immediately awaken to non-arising and reach the eighth ground? Second is the profound mind; the Guan jing also calls it the profound mind. Third is the mind of great compassion; the Guan jing calls it the mind of dedication and making vows. If one lacks great compassion, one cannot make vows and dedicate merit; this also is identical in meaning and differs only in name. Since the three minds in the Awakening of Faith are aroused at the conclusion of the ten faiths, one should know that it is evident that the highest grade of the highest rebirth in the Guan jing lies at the initial mind of the ten understandings. As for saying that upon arriving there one obtains receptive tolerance of the unarisen dharmas, this is obtaining receptive tolerance of the unarisen dharmas in dependence on contemplation. If, as Master Huiyuan classified it, a bodhisattva of the fourth ground is the person of the highest grade of the highest rebirth, how could they arrive there and, without passing through any span of time, immediately awaken to receptive tolerance of the unarisen dharmas? Because passing from the fourth ground to the eighth ground takes half an asaṃkhyeya [kalpa]. Those of the middle grade of the highest rebirth are at the initial mind of the ten faiths, because the sūtra says: 'deeply believing in cause and effect, not slandering the Mahāyāna.' If one has not yet reached the ten faiths and remains among the definitely wrong group, one does not believe in cause and effect and slanders the Mahāyāna. Furthermore, the ranks of faith comprise ten minds; the first is the mind of faith. As for saying that having been reborn in that land, after one small kalpa one obtains receptive tolerance of the unarisen dharmas, this is obtaining receptive tolerance of the unarisen dharmas in dependence on principle, because the days and months there are long. The sūtra says: 'One day and one night in the world of Sukhāvatī is like one kalpa in the Sahā world.' If, as Master Huiyuan classified it, this were a bodhisattva of the first ground, how could they reach the eighth ground after passing through one small kalpa? From the first ground to the eighth ground takes one great asaṃkhyeya [kalpa]. Those of the lowest grade of the highest rebirth are generally all ordinary persons inclined toward good prior to the ten faiths, as long as they can take refuge in the Three Jewels, receive the bodhisattva precepts, and so forth; all such are included. The sūtra says: 'They also believe in cause and effect, do not slander the Mahāyāna, and only arouse the mind toward the unsurpassed Way,' which means arousing the initial bodhicitta of the rank of the ten faiths and entering the indefinite group. As for being reborn in that land and reaching the first ground after passing through three small kalpa, this means reckoning by the kalpas of that place, not reckoning by the kalpas here. Since one kalpa in the Sahā world corresponds to one day and one night in the realm of Sukhāvatī, having passed through three small kalpa, on principle they reach the first ground. If, as Master Huiyuan classified it, this were [someone of] the ten understandings, how could they reach the first ground after passing through three small kalpa? From the ten understandings to the first ground is the first asaṃkhyeya kalpa. The preceding three grades are all Mahāyāna persons, whereas the three grades of the middle class are mostly Hīnayāna persons. Those of the highest grade of the middle rebirth are in the final four of the seven expedient stages of Hīnayāna, namely the stages of warmth, peaks, tolerance, and supreme worldly dharmas. The sūtra says: 'Upheld and observed the five precepts, up to being free of all faults and evil.' Because this person has attained the four aids to penetration and future dhyāna, subduing the afflictions of the desire realm, they do not produce the afflictions of breaking precepts or evil karmas, because the afflictions of breaking precepts and evil karmas exist within the desire realm. As for attaining arhatship upon being reborn in that land, obtaining the four śramaṇa fruits in a single lifetime, this is a person who attains parinirvāṇa in the present life. As Master Huiyuan classified it, this is a trainee of the three fruits such as the srotāpanna. Although the attainment of fruits in Hīnayāna has no fixed time period, his classification was in the end too high. Those of the middle grade of the middle rebirth are in the first three expedient stages, from the contemplation of the five stops of mind onward. The sūtra says: 'For one day and one night upheld the eight purifying precepts, up to for one day and one night upheld the complete precepts, without deficiency in deportment.' Because this person is in the stage of a distracted mind and has not yet attained concentration, their afflictions of breaking precepts lack an antidote; they cannot uphold the precepts for a long time without deficiency in deportment, but need only pass one day and one night at a minimum, and even if they later violate minor precepts, they still attain rebirth. Being reborn in that land, after half a kalpa they attain arhatship. This too is a person who attains parinirvāṇa in the present life, because their lifespan there is long. Master Huiyuan explained them as being within the four stages of warmth and so forth. Among these four, persons of these four stages attain future dhyāna and subdue the afflictions of the desire realm; how could their upholding of precepts last only one day and one night without violation? This too is too high. Those of the lowest grade of the middle rebirth are all ordinary persons inclined toward good prior to the Hīnayāna five stops of mind, who have received the five precepts and so on. The sūtra says: 'Filially supported father and mother and practiced worldly benevolence.' Since they have not yet undertaken the contemplations and practices for entering the Way, it is fitting that they only practice worldly benevolence; the rest is as classified above. As Master Huiyuan classified it, this is from the five stops of mind up to the general contemplation of mindfulness. Persons of these three stages have attained wisdom born of hearing, wisdom born of reflection, or wisdom born of cultivation; how could they merely practice worldly benevolence and filially support their parents? This too is too high. If we discuss the three grades of the lowest class, they are altogether all ordinary persons who generate evil, exclusively creating the ten evils and five heinous crimes, up to using the property of the resident saṃgha without shame; even if they imitate others in receiving precepts, they break them as soon as they receive them. At the point of death, if such people meet a good spiritual friend, vigorously arouse bodhicitta, and correct mindfulness appears in unbroken succession, they immediately attain rebirth. If they do not meet a good spiritual friend and cannot vigorously arouse bodhicitta, they will definitely fall into hell. Therefore the Guan jing says: 'This person should fall into hell, experiencing boundless suffering across many kalpas.' However, when a sentient being's retribution is exhausted, evil karma, adversarial debtors, and a host of sufferings converge; ten recitations are extremely difficult to accomplish. If they are accomplished, one is definitely reborn in the pure land. Furthermore, the two paths of good and evil are as precarious as turning over one's palm: facing upward, one immediately attains rebirth; facing downward, one immediately enters hell. At this moment, one depends solely on the power of a good spiritual friend. If a person has broken precepts but generates shame in their mind, repents in reliance on Mahāyāna sūtras, and obtains signs of the eradication of sin, and single-mindedly engages in buddhānusmṛti and practices contemplation, they will all be reborn among the former two classes and are not included in the discussion of the lowest class. As Master Huiyuan classified them, they are ordinary, conventional commoners.