English (machine translation)
Translation of 淨土論
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- English
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- 175 passages, 35,484 words
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- complete digital text
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- pramana-mt · Machine translation by Gemini 3.8 Flash (2026-10-21) of in.bauddha.taisho.1963 · Machine output without human authorship: no copyright is claimed (CC0 1.0). The original text keeps its own…
Contents
Text
1.1
Preface to the Treatise on the Pure Land
1.2
Composed by Śākya Jiacai of Hongfa Monastery in the Imperial Capital
1.3
The profound gate of the Pure Land is praised throughout the ten directions; the jeweled realm of Amitābha is rejoiced in by ordinary beings and sages alike. Thus, while the magnificent standard of the sixteen [contemplations] flourished in the Western regions, the teaching of the nine [grades of rebirth] has declined in the Eastern Xia. Whenever I open and peruse the various scriptures and minutely examine the holy words, I privately deem this single school to be the essential path. Those who have attained it look with longing and bow their heads; those who have not yet awakened behold it and hesitate. If one does not rely upon this to settle one's spirit, I fear that one will ultimately sink into the perpetual night. Now, having comprehensively perused the various sūtras and consulted diverse treatises, I have extracted their crucial essentials and composed a work in one fascicle, entitled the Treatise on the Pure Land. However, the venerable masters of ancient times, such as Master Huiyuan and Xie Lingyun, though they jointly aspired to the Western region, ultimately only cultivated themselves as individuals, so that later students had nothing to inherit and practice. In recent times, there was Dhyāna Master Daochuo, who composed the Anle ji in one fascicle; although it broadly cites numerous sūtras and briefly expounds the principles, its text and meanings are mixed together and its chapters and sections are confused, so that later readers also hesitate without resolution. Now, I have thoroughly searched the various texts, fully cited the principles, and arranged them into nine chapters, so that the text and meaning are distinctly separated and the sections and items have their proper places, allowing those who examine it to see it as clearly as if it were in the palm of their hand. I vow that the teaching of the three blessings may be propagated for long, the scriptures of the four vows may serve as an eternal model, the sixteen contemplations may spread far and wide together, and rebirth in the nine [grades] may be a shared destination; may the beings of the six destinies persistently bid farewell forever to the defiled land, may those born of the four modes of birth, though restless, dwell eternally upon the lotus pedestal, and, even before the remaining glow [of life] is spent, may all roam the pure realm.
1.4
I bow my head to the Western realm of Sukhāvatī, / To the Sage Amitābha, the Buddha, the World-Honoured One, / Who skillfully established his great vows to save all beings; / Wishing for rebirth, I pay homage with head to the ground. / Properly seated upon the throne of the king of lotus pedestals, / His body radiates wondrous light throughout the eight directions; / With the five eyes he views all realms without remainder; / Wishing for rebirth, I pay homage with head to the ground. / The five aspects [of the dharmakāya] are fully luminous and his nature is eternally abiding; / With great compassion he welcomes beings, his life span immeasurable; / Drawing living beings with causeless compassion; / Wishing for rebirth, I pay homage with head to the ground. / The adornments of the jeweled realm contain myriad colours, / All produced from wish-fulfilling gems and jades; / Seeing, hearing, tasting, smelling, or touching them extinguishes sins; / Wishing for rebirth, I pay homage with head to the ground. / Waters, birds, and forest flutes send forth pure songs, / Whose sounds proclaim the extremely profound Dharma; / Living beings who hear them attain non-retrogression; / Wishing for rebirth, I pay homage with head to the ground. / Avalokiteśvara Bodhisattva has great loving-kindness and compassion, / Viewing living beings equally as an only child; / Welcoming and guiding with jeweled hands like an affectionate mother; / Wishing for rebirth, I pay homage with head to the ground. / Mahāsthāmaprāpta Bodhisattva possesses great sovereignty, / Walking and sitting, he shakes the great chiliocosm; / Nirmāṇa buddhas and bodhisattvas gather like clouds; / Wishing for rebirth, I pay homage with head to the ground. / The assembly of the Buddha's heirs gathered is vast as an ocean, / Like the multitude of stars revolving around the Northern Star; / Viewing the three realms with equanimity, they rescue all suffering; / Wishing for rebirth, I pay homage with head to the ground. / Having now perused the Buddha's great canon, / I have gathered its phrases and meanings into nine chapters; / May all readers give rise to bodhicitta, / And universally vow for rebirth in the land of Sukhāvatī.
1.5
Composed by Śākya Jiacai of Hongfa Monastery in the Imperial Capital
1.6
There was a young gentleman bound to the mundane world who asked Master Pure Land, saying: "I have heard that the Buddhist teaching is empty and serene, where the path of language is cut off; the Dharma gate is profound and simple, where the workings of the mind are extinguished. This means that words arise from deluded feelings, and mental workings are nothing but inverted thoughts. Now you wish to rely on the Western realm and exclusively praise Amitābha; statements that the path is cut off seem to be rejected, and words that [mental] workings are extinguished are rarely affirmed. It is just that my sentiments are shallow and obstructed, not having grasped the great way; I beg you to strike the thunder gate and open this dormant door. After all, the inner realm is not defiled; purity comes naturally from the mind. Focusing thoughts on the West remains unclear to me. The ten directions are all pure, yet you single out one corner with longing; regarding this entangled sentiment, I pray that you will resolve it for me."
1.7
The Master said: "Splendid is your question! If not a wise scholar, who could set it forth? Indeed, the Dharma gates are profound and subtle, truly as your words suggest; yet, being ashamed of my lack of talent, I shall try to discuss it. An adept sees advantage everywhere he looks, and whatever meets his eye is truth; an ordinary person's wisdom is shallow, and whatever path he encounters gives rise to obstruction. But the sacred teachings provide a vast model, with eighty-thousand stages; to discuss their essentials, they do not exceed the two gates of principle and phenomena. They are like a cart having two wheels or a bird having two wings; if one is missing, it cannot soar into the void and travel far. As the Qixin lun has the two gates of śamatha and vipaśyanā: śamatha takes principle as its object, while vipaśyanā takes phenomena as its object; if one does not comprehend these two, one fabricates emptiness and gives rise to obstruction. That words are cut off and the mind is extinguished is principle; longing for the West and being mindful of the Buddha is phenomena. Although the three realms are mind-only and the inner realm is not defiled, if one has not yet reached the tenth bhūmi, one must temporarily purify the mind through the objective realm. Although the ten directions are all pure, their objective realms are vastly dispersed; in order to cause one to concentrate one's thoughts on rebirth, one corner is singled out with longing."
1.8
Chapter 1: Determining the Essential Nature of the Land (first, clarifying its essential nature; second, clarifying whether it is subsumed under the three realms or not)
1.9
Question: "The gate of that land is trodden by both ordinary beings and sages; the jeweled realm of Amitābha can be ascended to with ten recitations. Since it is admitted that both the great and the small roam there together, and all kinds of beings go there alike, I do not know what the essential nature and appearance of that land are like?"
1.10
Answer: "Ornate words dazzle the eyes, and clever phrases obscure principle. Now, wishing to enable both the foolish and the wise to understand alike, I shall temporarily dispense with superfluous rhetoric and speak with direct exposition. Regarding the first point, clarifying the essential nature, there are inherently three gates: first, the pure land of the dharmakāya; second, the pure land of the saṃbhogakāya; third, the pure land of the nirmāṇakāya. As for the pure land of the dharmakāya, it has two meanings: first, presenting the essence of the person who is able to abide; second, presenting the essence of the land which is abided in. Regarding the person who is able to abide, relying on the Qixin lun's explanation of the essence of the tathāgatagarbha, it possesses the three great meanings: First is the meaning of the greatness of essence, which means that the tathatā of all phenomena is equal, neither increasing nor decreasing; this is the single-taste tathatā. This essence not only does not merely contain the internal and external, but also pervades ordinary beings and sages. Second is the meaning of the greatness of attributes, which means that the tathāgatagarbha is replete with out-of-flow nature-merits; this is the differentiated meaning of the myriad virtues as numerous as the sands of the Ganges. This exists in sentient beings, but does not exist in insentient things; therefore, the Nirvāṇa Sūtra says: 'That which is not buddha-nature refers to insentient things such as walls, tiles, and rubble.' Third is the meaning of the greatness of function, which means that it is able to produce worldly and world-transcending wholesome causes and effects; this is the function situated in the aforementioned attributes. Now, since the two great meanings of attributes and function constitute the essence of the person who is able to abide, in terms of differentiation, they exist depending on the single taste. Second, regarding the presentation of the essence of the land which is abided in, one takes the aforementioned greatness of essence of the single-taste tathatā as the essence of the land abided in, meaning that it serves as the basis for the myriad virtues as numerous as the sands of the Ganges. Thus, the person and the land share the same essence, while in meaning they are distinguished as two. As for the pure land of the saṃbhogakāya, there are two kinds: first, the true retribution land; second, the phenomenal function land. Regarding the true retribution land, the person and the land also share the same essence, meaning that the newly arisen myriad virtues constitute the essence of its land. As stated among the eighteen complete purities in the Mahāyānasaṃgraha: 'Great emptiness, signlessness, and so forth are the gates, and the three wisdoms are the roads'; and in the Vimalakīrti Sūtra: 'The park of dhāraṇī, the forest and trees of out-of-flow phenomena,' and so forth. In terms of the person who is able to abide, it is the gathering of the myriad virtues to form a single buddha-person. This person and land cannot be seen by any of the lower stages, even up to bodhisattvas of the vajra-mind; only a buddha and a buddha see each other. As for the phenomenal function land, here the person and the land have different essences, meaning that the crystal lotus-treasury world and so forth constitute the essence of the land abided in; therefore, the Mahāyānasaṃgraha says: 'The pure land has the lotus king as its basis.' Great concentration, great compassion, wondrous forms, marks, and so forth constitute the essence of the person who is able to abide; therefore, the Mahāyānasaṃgraha says: 'The nirmāṇakāya takes great concentration and great compassion as its essence.' This person and land can be seen by bodhisattvas from the first bhūmi upwards according to their portion, and up to the tenth bhūmi their visions are all different, meaning that the bhūmis have distinctions of higher and lower, and the visions also have differences of coarse and subtle. Therefore, the Mahāyānasaṃgraha says: 'Apart from the response body, bodhisattvas from the first bhūmi upwards would not have complete provisions for bodhi. This is sometimes called the retribution body (saṃbhogakāya), sometimes called the enjoyment body (saṃbhogakāya), and sometimes called the response body (nirmāṇakāya).' Requiting is called 'retribution' (bao); responding to principle is called 'response' (ying); tasting flavours for others is called 'enjoyment' (shouyong), or called the 'food body' (shishen), which is similar to enjoyment. As for the pure land of the nirmāṇakāya, there are also two kinds: First, using the altruistic practices of the three great asaṃkhyeya kalpas, its flourishing is the constantly accompanying transformation; this body and land appear constantly without interruption in this realm and other directions, for either an eon or a hundred years, with the thirty-two marks and eighty minor characteristics, manifesting newly born into the world and repeatedly entering nirvāṇa. Second, the transformation that suddenly appears from non-existence, meaning that relying on this nirmāṇakāya, many more transformations are produced. For example, Śākyamuni Tathāgata is the constantly accompanying transformation; producing emanations from his body is the transformation suddenly appearing from non-existence. Or he may manifest in the forms of monkeys, deer, horses, and so forth, not necessarily manifesting only as a buddha. Since the bodies are two, the lands are also likewise. For example, the wondrous lotuses of the Abhirati world are the pure land of the constantly accompanying transformation; as in the Vimalakīrti Sūtra, when the Tathāgata pressed the earth with his toe and the trichiliocosm became entirely pure, that is the pure land of the transformation suddenly appearing from non-existence. These two bodies and two lands can only be seen by bodhisattvas before the bhūmis, the two vehicles, and ordinary beings. Therefore, the Mahāyānasaṃgraha says: 'Apart from the transformation body, the śrāvakas would be withered and rough, and the cultivation of those in the stage of aspiration and initial resolve would not be accomplished.' The dharmakāya and its land can be seen by the wisdom eye, the dharma eye, and the buddha eye among the five eyes; the retribution and transformation bodies and lands are seen by the flesh eye and the divine eye."
1.11
Question: "Since the lands are three, I do not know which land the Western [paradise] is?"
1.12
Answer: "It also possesses all three kinds. If seen by the fundamental wisdom of a bodhisattva who has entered the first bhūmi or beyond, it is the pure land of the dharmakāya. If seen by the subsequent wisdom of preparation, it is the pure land of the saṃbhogakāya. If seen by bodhisattvas before the bhūmis, the two vehicles, or ordinary beings, it is the pure land of the nirmāṇakāya. When bodhisattvas such as Nāgārjuna achieved rebirth, they completely saw the three kinds of pure lands—dharmakāya, saṃbhogakāya, and nirmāṇakāya—because those above can see below. For this reason, whether various sūtras and treatises judge it to be retribution or judge it to be transformation, none lose the essential meaning."
1.13
Question: "It is now understood that the Western [paradise] completely possesses three lands; but at present, when an ordinary being recites the Buddha's name and vows to be reborn, which land does he obtain?"
1.14
Answer: According to the She lun (Mahāyānasaṃgraha), one is born only into the nirmāṇa land and does not see the dharma or saṃbhoga lands. Within the nirmāṇa land, there are two kinds: the first is womb-birth, and the second is apparitional birth. For the womb-birth land, there are again two kinds: First, people with doubts are born in the border city of Sukhāvatī, inside a seven-jeweled palace, where for five hundred years they do not see the Buddha; this is called 'the womb' (as explained in the Sukhāvatīvyūha Sūtra). Second, there are truly parents; this is called 'the womb'. As explained in the Guyinsheng wang tuoluoni jing (Dundubhīsvaranirghoṣa-dhāraṇī-sūtra), here Amitābha Buddha also has parents and so forth. The sūtra says: 'The city is named Pure and Tranquil, ten thousand yojanas in extent, filled with kṣatriyas. His father's name is the wheel-turning holy king Candrottara; his mother's name is Utmost Fine Countenance; his son's name is Candramukha; his serving disciple's name is Vimalakīrti; his disciple foremost in wisdom's name is Samantaraśmi; his disciple foremost in supernormal powers' name is Master of Transformation; Māra's name is Anabhibhūta; and Devadatta's name is Śānta (this refers to separately transforming all sentient beings, not to those who now achieve rebirth through buddhānusmṛti. This is a single locus seen differently).' Regarding the apparitional-birth lands, according to sūtras and treatises there are three kinds: first, pure Mahāyāna lands; second, pure Hīnayāna lands; third, lands of mixed Mahāyāna and Hīnayāna. As for the pure Mahāyāna lands, here sentient beings study purely the Mahāyāna and are then reborn in that land, like the people of the upper three grades among the nine grades of rebirth. Thus the Wangsheng lun says: 'The realm of Mahāyāna roots of good is equal, without names of reproach or deficiency; women, those with defective sense faculties, and those with Hīnayāna dispositions are not born there.' As for the pure Hīnayāna lands, here sentient beings study purely the Hīnayāna and are then reborn in that land, like those reborn in the upper two grades of the middle rank among the nine grades of rebirth. Thus the Zhidu lun (Mahāprajñāpāramitopadeśa) says: 'There is an exquisite pure land that transcends the three realms. The arhats shall be born therein.' As for the lands of mixed Mahāyāna and Hīnayāna, here sentient beings study both the Mahāyāna and Hīnayāna mixed together and are then reborn in that land, like those reborn in the lowest grade of the middle rank, and the three grades of the lower rank among the nine grades of rebirth. For instance, regarding the lowest grade of the middle rank, the sūtra says: 'They are filial to their parents, practice worldly benevolence and compassion, and encounter a good friend who explains the forty-eight great vows to them,' and so forth. Within these vows, they hear a mix of the Mahāyāna and Hīnayāna; upon arriving there, although they awaken to the fruit of an arhat, they subsequently turn their minds toward the Mahāyāna. The three kinds of people of the lowest rank also hear the forty-eight great vows, or hear the twelve divisions of the canon, or be mindful of Amitābha Buddha; when reborn in that land, they all generate bodhicitta. Roughly speaking, there are these three lands; but if analyzed in detail, since the practices generated by sentient beings have a thousand differences, the lands seen upon rebirth also have ten thousand variations. If one understands it this way, whether various sūtras and treatises judge it to be saṃbhoga or judge it to be nirmāṇa, there is no obstacle or contradiction. One should simply know that the Buddhas' cultivation fully induces both saṃbhoga and nirmāṇa lands. As the She lun says: 'Preparatory practice induces the nirmāṇa, whereas the fundamental [wisdom] induces the saṃbhoga.' Whether saṃbhoga or nirmāṇa, both intend to mature sentient beings. Thus the land is not established in vain, and practice is not cultivated for nothing; if one simply believes the Buddha's words and single-mindedly engages in mindfulness according to the sūtras, one will attain rebirth, and there is no need to calculate whether it is saṃbhoga or nirmāṇa.
1.15
Question: That the dharmakāya pure land is omnipresent in principle can be understood. The two lands of saṃbhoga and nirmāṇa should have boundaries. Since the West fully possesses both saṃbhoga and nirmāṇa lands, upon what textual evidence is this based?
1.16
Answer: The two lands of saṃbhoga and nirmāṇa may either have boundaries or have no boundaries. For instance, among the saṃbhoga lands, the actual saṃbhoga land has no boundaries: that is to say, the Tathāgata's practices complete the eighty thousand [teachings], his time fulfills three asaṃkhyeya [aeons], both teachings are uniquely equipped, the five divisions are distinct, his physical marks exhaust the drops of the ocean, and his subtle marks exhaust the dust of the mountains; the three clarities are already brilliant, the two wisdoms shine simultaneously, resembling a dragon roaring with clouds responding or a tiger crying with the wind following. How could it be decorated merely with exceptional gems, or be restricted by boundaries? In this land, only the Buddha himself beholds its beauty; bodhisattvas have not set their eyes upon it. The phenomenal saṃbhoga land, by contrast, refers to holding up pillars of adamantine below, polishing ground of lapis lazuli above, surrounded outside by seven-jeweled balustrades, filled inside with pools of eight virtues, jewel rafts floating beside emerald groves, and jewel nets interwoven among ornate palaces. Since his body is filled with myriad virtues, the land is also replete with all perfections. Such a land as this indeed has boundaries. Among the nirmāṇa lands, according to the power of the great compassionate vows, which is equal to the realm of sentient beings and has nowhere it does not pervade, there are no boundaries. But if considered according to his body manifesting to transform sentient beings—being born in world after world anew, and entering nirvāṇa repeatedly—then it has boundaries. That the West is a saṃbhoga land comes from the Dacheng tongxing jing: the sūtra says, 'Bodhisattva Jñānaprabhāsa asked the Buddha, the World-Honoured One: "What is the Tathāgata's saṃbhogakāya?" The Buddha said: "That which you now see of me, this is the Tathāgata's saṃbhogakāya. Furthermore, those who attain correct enlightenment or are about to attain correct enlightenment in pure lands, all of them are saṃbhogakāyas."' Explanation: When attaining Buddhahood in a pure land is judged as saṃbhoga, this refers to the body of enjoyment (saṃbhogakāya), not the actual saṃbhogakāya. If taken as a nirmāṇakāya, it is the subtle nirmāṇakāya. When the sūtra says 'that which you now see of me is the saṃbhogakāya,' this means that one also sees the saṃbhoga in an impure land. For this sūtra says: 'Attaining Buddhahood amidst the five corruptions, having the True Dharma, the Semblance Dharma, and the Final Dharma, is the responsive nirmāṇakāya.' The sūtra judges that attaining Buddhahood in an impure land is in all cases a nirmāṇakāya, yet it also says 'that which you now see of me is the saṃbhogakāya.' Since one can see the saṃbhogakāya in an impure land, why should one not be able to see the nirmāṇakāya in a pure land? Therefore, we know that both pure and impure lands possess both bodies. That it is a nirmāṇa land comes from the Guanshiyin shouji jing (Avalokiteśvara-vyākaraṇa-sūtra): the sūtra says, 'Good son! Amitābha Buddha's lifespan is immeasurable hundreds of thousands of koṭis of kalpas, yet it will have an end. After the Buddha enters nirvāṇa, the True Dharma will remain in the world equal to the Buddha's lifespan. Good son! After the extinction of Amitābha Buddha's True Dharma, past the middle of the night as dawn breaks, Avalokiteśvara Bodhisattva will attain complete and perfect enlightenment under the bodhi tree, named Tathāgata Raśmiprabhāsa-guṇa-parvatara-rāja; in his Buddha-land there will be no names of śrāvakas or pratyekabuddhas, and his Buddha-land will be named Sarvaratnapratyupta-alaṃkāra. After the extinction of the True Dharma of the nirvāṇa of Tathāgata Raśmiprabhāsa-guṇa-parvatara, Mahāsthāmaprāpta Bodhisattva will immediately attain Buddhahood in that country, named Tathāgata Supratiṣṭhita-ratnarāja; his land, radiance, lifespan, and even the duration of his Dharma will be equal and no different.' It also comes from the Guyinsheng wang tuoluoni jing, where Amitābha Buddha has parents, a son, as well as Śāriputra, Maudgalyāyana, Devadatta, and so forth.
1.17
Second, clarifying whether it is subsumed under the three realms or not.
1.18
Question: The saṃbhoga land is genuinely pure, wonderfully transcending the three existences; the sentient beings transformed there have already surpassed [the birth and death of] physical limitation. That this land transcends the three realms is also easy in principle to believe. However, although the nirmāṇa land is pure, its purity is not yet marvelous, and the sentient beings transformed there are still before the bhūmis. Is this land subsumed under the three realms, or is it not subsumed?
1.19
Answer: If discussed in terms of the Buddha, it wonderfully transcends the three realms. If considered from the perspective of sentient beings, there are two meanings: it may be subsumed, or not subsumed. First, to clarify its being subsumed: if based on ordinary beings and learners of the three fruits being reborn there, it is subsumed under the three realms, because these sentient beings have not yet transcended the three realms.
1.20
Question: How may this meaning be known?
1.21
Answer: As the Sukhāvatīvyūha Sūtra says: 'Ānanda addressed the Buddha, saying: "World-Honoured One! Since that land has no Mount Sumeru and so forth, upon what do the Four Heavenly Kings and the Trāyastriṃśa devas reside?" The Buddha answered, saying: "They reside based on the power of karma."' Since there are humans and subsequently the Four Heavenly Kings and so forth, one should know that the desire realm exists there. Furthermore, this same sūtra says: '[The Buddha] told Maitreya: "Do you see all the adornments from the ground up to the Śuddhāvāsa heavens?" He answered, saying: "I have seen them."' One should know that the two realms of desire and form exist there, but the formless realm is not discussed.
1.22
Question: Why is the formless realm not discussed?
1.23
Answer: The intention is to praise the pure land's adornments of wondrous form so as to guide beings to attain rebirth; therefore it is not discussed. Yet its essence does exist.
1.24
Question: If this body and that land are both of the desire realm, why did the Great Sage encourage people to be reborn there?
1.25
Answer: Although the name 'desire realm' is the same, the meaning is distinct. The desire realm here fully possesses two meanings: first, there is active desire; second, there is seed desire. Because it possesses both meanings, there is the defilement of male and female, craving and pursuing sights and sounds, and enjoying dwelling in the burning house of the three existences. As for the desire realm in the West, there is only seed desire, and no active desire. Since there is no active desire, there are none of the aforementioned faults, nor are there unwholesome minds or indeterminate minds; there are only wholesome minds. Therefore, among the eighteen complete purities in the She lun, it says: 'The pure land has only pleasant feeling, and has neither painful nor neutral feeling.' As the Dafagu jing (Mahābherīhāraka-parivarta-sūtra) says: 'Painful feeling is unwholesome, pleasant feeling is wholesome, and neutral feeling is indeterminate.' Since there is only wholesome mind, there is no ground for giving rise to evil. Thus the Sukhāvatīvyūha Sūtra says: 'In Amitābha's country, there is not even a hair's breadth of ground for committing evil.' Although it is called the desire realm, how could it be the same? As with the desire realm, the form realm is also like this.
1.26
Question: The pure land is remarkably wondrous, and all beings admire and yearn for it. Since one wishes to encourage people to attain rebirth, why is it necessary to judge it as being subsumed under the three realms?
1.27
Answer: This is the sūtra's judgment; it does not concern personal opinion. Furthermore, if it is subsumed under the three realms, sentient beings who have not severed the delusions of the three realms can attain rebirth. If it transcended the three realms, ordinary beings and learners would be completely excluded; one cannot take sentient beings within the three realms who are fully endowed with afflictions and cause them to be born into a saṃbhoga land outside the three realms. Because it is within the three realms, rebirth is easy; and because it lacks active desire, they are ultimately non-retrogressing.
1.28
Question: Since it is subsumed under the three realms, it should be subject to retrogression; why is it called non-retrogression?
1.29
I reply: The term 'three realms' is general and not of only one kind. For example, the eastern world Abhirati has a Jambudvīpa and a Trāyastriṃśa Heaven, and has both men and women, yet is called a pure land—how could it be beyond the three realms? Since it has women within the three realms, it is also of the desire realm. Can it be identical to the desire realm of Sahā? That is called a pure land, while this is called an impure realm. Now I determine that [lands which are] purely transformed pure lands and transform sentient beings within the realms are all within the three realms. If it is a retribution pure land transforming sentient beings outside the realms, it is then beyond the three realms, because there are superior and inferior grades among the three classes of pure lands. For instance, the eastern world Abhirati is an inferior pure land because it is mixed with men and women; the western world Sukhāvatī is a middling pure land because it is mixed with the two vehicles; the zenith world Sarvagandhasugandhā is a superior pure land because it is without the two vehicles. These three classes of pure lands are all within the desire realm, because they contain distinct abodes for humans and gods. That the world Abhirati has humans and gods is as the Vimalakīrti-sūtra says: 'From Jambudvīpa up to the Trāyastriṃśa Heaven.' That the world Sukhāvatī has humans and gods is as the Longer Sukhāvatīvyūha-sūtra says: 'The Buddha said to Maitreya: "Do you see all the splendours from the ground up to the Five Pure Abodes?"' That the world Sarvagandhasugandhā has humans and gods is as the Vimalakīrti-sūtra says: 'Causing all gods and humans to enter into disciplined conduct.' Since these have distinct abodes for humans and gods, one should know that they are within the desire realm. If they were in the form realm, although there are gods, [there are no humans, because the form realm is above and humans cannot ascend there.] Since these have distinct abodes for humans and gods, one should know that they are within the desire realm. If they were in the form realm, although there are gods, there are no humans, because the form realm is above and humans cannot ascend there. If it were beyond the three realms, then there would be no distinct abodes for humans and gods. Just as pure lands have three classes, impure lands also have three classes. As a sūtra says: 'East from here there is a world named Sihē [Sahā?]; its fields consist only of triangular sand and stones; it rains twice a year, moistening no more than five inches. Sentient beings in that land eat only grass seeds and wear tree bark for clothing; seeking to live they cannot, seeking to die they cannot.' This is a middling impure land. Furthermore, there is a world where tigers, wolves, venomous beasts, and even snakes and scorpions can all fly, devouring each other upon meeting without distinguishing good from bad; this is an inferior impure land. In the Sahā world, Buddhas constantly appear, there are sentient beings who generate bodhicitta, the earth produces non-glutinous grain, and people possess propriety and righteousness; this then is a superior impure land. Although pure lands have three classes, all who manage to be born there are non-retrogressing; although impure lands also have three classes, all who are born in them universally retrogress. Furthermore, the Western Pure Land has four causes and conditions whereby one only advances and does not retrogress. First, one does not retrogress due to long life, as the sūtra says: 'His lifespan is immeasurable asaṃkhyeya kalpas.' Simply cultivating the Path for three great asaṃkhyeyas one attains buddhahood; how much more so with immeasurable asaṃkhyeyas! In the impure land, one retrogresses due to short life. Second, one does not retrogress because there are all the Buddhas and bodhisattvas as good spiritual friends (kalyāṇamitra), as the sūtra says: 'One is able to meet together in one place with such superior good persons.' In the impure land, one retrogresses due to having many bad spiritual friends. Third, one does not retrogress because there are no women, and the sense fields of the six faculties are all conditions for advancing along the Path, as the Longer Sukhāvatīvyūha-sūtra says: 'Upon seeing forms with the eyes one generates bodhicitta, up to upon having the mind cognize dharmas one also generates bodhicitta.' In the impure land, one retrogresses because there are women, and the sense fields of the six faculties are all universally conditions for retrogressing from the Path. Fourth, one does not retrogress because there is solely a good mind, as the sūtra says: 'There is not even a hair's breadth of ground for creating evil.' In the impure land, one retrogresses due to the existence of evil minds and indeterminate minds.
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Second, explaining those not included [in the three realms]: if they are bodhisattvas of the first ground and above, or arhats and pratyekabuddhas who are trainees beyond training (aśaikṣa) who are born there, these then are not included, because they have already cut off the primary afflictions and transcended the three realms. As the Dazhidulun says: 'There are wonderful pure lands surpassing the three realms; all arhats shall be born therein.' Since the treatise speaks of arhats and does not speak of trainees (śaikṣa), one knows that trainees who are born there are within the three realms.
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Section Two: Determining the Persons Reborn (Persons of What Rank Attain Rebirth)
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Question: We already know that the essence of the land pertains to both retribution and transformation; but we do not know persons of what rank attain rebirth?
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Answer: Relying now on the sūtras and treatises, and taking the Buddha's intention, anyone who simply practices in accordance with the sūtras and treatises—regardless of whether ordinary person or sage, male or female, up to those guilty of the ten evils and five heinous transgressions—if at the time of death correct mindfulness appears before them and their minds are not disturbed, they all attain rebirth; only those who slander the Mahāyāna are excluded and do not attain rebirth. This is based on the Contemplation Sūtra. If based on the Longer Sukhāvatīvyūha-sūtra, those guilty of the five heinous transgressions are also excluded.
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Question: These two sūtras were both spoken by one Buddha; why does the Longer Sūtra exclude two, whereas the Contemplation Sūtra excludes one?
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Answer: To prohibit first and open later is the constant rule of the Buddhas. The Longer Sukhāvatīvyūha-sūtra was spoken first because it broadly explains the causes and conditions of the bhikṣu Dharmākara and clarifies matters of rebirth. The Contemplation Sūtra was spoken later because it solely discusses the matter of rebirth.
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Question: The Longer Sukhāvatīvyūha-sūtra says: 'Sentient beings who are born there all abide in the assembly of correct concentration,' and the Amitābha Sūtra says: 'Śāriputra, the sentient beings born in the Land of Utmost Bliss are all avaivartika.' Relying on these two sūtras, only those at the ten understandings (daśādhimukti) and above can attain rebirth; why do you say that even those of the ten evils and five heinous transgressions all attain rebirth?
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Answer: 'Correct concentration' and 'avaivartika' both mean non-retrogression. The expression 'non-retrogression' is general and not limited to the ten understandings. Now, relying on the sūtras and treatises, it is explained as having four kinds: first, non-retrogression of thought, which refers to being on the eighth ground and above; second, non-retrogression of practice, which refers to being on the first ground and above; third, non-retrogression of stage, which refers to being at the ten understandings and above; fourth, non-retrogression of place, which refers to the Western Pure Land. Therefore, the Longer Sukhāvatīvyūha-sūtra says: 'In that land there are no names for the assembly of wrong determination or the undetermined assembly.' Furthermore, in the forty-eight great vows, it says: 'If, when I attain buddhahood, the humans and gods in my land do not abide in the assembly of correct concentration and definitely reach extinction (nirvāṇa), may I not attain correct awakening.' Since the phrase 'non-retrogression' encompasses four kinds of stages, how can one cite a single [kind of] non-retrogression to definitively eliminate the other three?
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Question: As a rule, discussing non-retrogression must rely on practice and stages; how can one attain non-retrogression by relying on place?
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Answer: Non-retrogression of practice and stages is due to the absence of afflictions within; non-retrogression of place is due to the absence of [corrupting] external sense objects. Each relies on one principle; why should this be surprising?
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Question: The former three non-retrogressions have clear textual evidence in the sūtras and treatises, and thus can be believed. Since non-retrogression of place has no textual proof, how can it be trusted?
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Answer: I now cite the Vibhāṣā-śāstra as proof. That treatise sets forth six kinds of persons of distinct dispositions: first, of retrogression; second, of reflection; third, of protection; fourth, of stage; fifth, of progression; sixth, of immovability. As for a person of the disposition of retrogression, even if they attain arhatship, they will still generate retrogression again, even giving rise to the afflictions of the path of cultivation in the three realms, because their faculties are weak. Although this person's nature is of retrogressing faculties, if this person is among humans in the desire realm, when meeting the five conditions of retrogression they immediately retrogress; if born in the six desire heavens or in the form or formless realms, being without the five conditions of retrogression, they do not retrogress. Because the place lacks conditions for retrogression, they never retrogress. The five conditions of retrogression are: first, prolonged illness; second, long travel; third, chanting sūtras; fourth, attending to chores; fifth, settling disputes. These five kinds exist only among humans and do not exist among the gods and others. Although the three such as chanting sūtras are good deeds, they neglect entering contemplation, and thus one retrogresses. Drawing a parallel from this, the other case can also be the same. Just as all ordinary persons, though reciting the Buddha's name, have not reached the stage of the ten understandings and thus, being external ordinary persons, are essentially persons who retrogress. If this person is in the Sahā impure land, because they encounter the five conditions of retrogression, they immediately retrogress; if born in the West, because they are without the five conditions of retrogression, they do not retrogress. The five conditions of retrogression are: first, short lifespan and many diseases; second, the presence of women and the arising of defilement toward the six sense objects; third, evil practitioners, that is, bad spiritual friends; fourth, unwholesome and indeterminate minds; fifth, constantly failing to encounter a Buddha. In the Pure Land these five conditions of retrogression do not exist; therefore, one is ultimately non-retrogressing. Citing the sacred teaching in this way clearly proves non-retrogression of place. Furthermore, based on the two sūtras, both state that those who are reborn attain non-retrogression; they do not say that non-retrogressing persons attain rebirth. Therefore, the Longer Sukhāvatīvyūha-sūtra says: 'Those born in that land all abide in the assembly of correct concentration. Why is this? In that land there are no names for the assembly of wrong determination or the undetermined assembly.' The Shorter Sūtra also says: 'The sentient beings born [there] are all avaivartika'; it does not say that avaivartika persons attain rebirth. It is just like a person here who possesses the three feelings: if born in that land, they have neither painful nor neutral feelings, but only pleasant feelings, because that place lacks those two feelings.
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Question: The Contemplation Sūtra says: 'A person of the highest grade of the superior rebirth, upon arriving in that land, immediately awakens to the forbearance of the non-arising of dharmas (anutpattika-dharma-kṣānti).' This is the eighth ground. One should know that those of inferior rebirth are therefore at the ten understandings and above. If they were prior to the ten understandings, not only would it directly contradict the sacred teaching, but the ranks would also be far too disparate.
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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.
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