淨土論 1.48

1.48

Answer: Now, relying on the sūtras and treatises, two kinds of causes are presented: first, citing the sūtras and treatises to explain their causes extensively; second, curtailing the cumbersome and grasping the concise to explain their causes in brief. As for first citing the sūtras and treatises, it is like the Sukhāvatīvyūha Sūtra, which says: 'Those who are born in that land are generally of three grades. Those of the highest grade have three kinds of causes: first, they must generate bodhicitta; second, they must renounce the household life; third, they must single-mindedly recite the Buddha's name and concurrently cultivate other blessings, dedicating the merit and making vows, whereupon they immediately attain rebirth.' Looking at the intention of this sūtra, those born in the three ranks of the highest grade are exclusively monastics. Those born in the middle grade also have three kinds of causes: first, they must generate bodhicitta; second, they must single-mindedly recite the Buddha's name; third, they must receive the precepts and observe the fasts, raise stūpas and make images, provide food and drink to the saṃgha, burn incense and scatter flowers, and make offerings of lamps and banners; the rest are as stated before. These are exclusively laypeople, for the sūtra says, 'Although they are unable to abandon the household to practice as śramaṇas.' Those of the lowest grade also have three kinds of causes: first, they must generate bodhicitta; second, they must single-mindedly recite the Buddha's name, even down to ten recitations; third, they must hear the profound meaning and joyfully believe without doubt. (This pertains to both monastics and laity; this is the intention of the Sukhāvatīvyūha Sūtra.) Again, it is like the Wuliang qingjing pingdengjue jing, which says: 'Those who wish to be born in the land of immeasurable, pure, and equal jewels are of three grades. Those of the first grade abandon wife and children, sever sensual desire, become śramaṇas, have no sexual intercourse with women, practice the six pāramitās, keep the fasts and precepts pure, and with a sincere mind without interruption see the Buddha in dreams; then they attain rebirth. Those of the middle grade uphold the sūtras and receive the precepts, give food and drink in charity to śramaṇas, harbor a mind of loving-kindness without anger, and make offerings of banners and flowers; if uninterrupted for a day and a night, they are reborn in that land. Those of the lowest grade should sever sensual desire, harbor a mind of loving-kindness without anger, keep the fasts and precepts pure, and single-mindedly practice mindfulness of the Buddha; if uninterrupted for ten days and ten nights, they immediately attain rebirth.' (This is from the Wuliang qingjing pingdengjue jing, which largely agrees with the Sukhāvatīvyūha Sūtra.) Again, it is like the Amitābhadundubhisvararāja Sūtra, which says: 'If there are those who receive and uphold the name of Amitābha Buddha, make their minds firm, remember and do not forget, abandon distraction for ten days and ten nights, and diligently cultivate and collect the buddhānusmṛti-samādhi; if they know that that Tathāgata constantly abides in the world of Sukhāvatī, continuously remember him without letting it be interrupted, receive, uphold, read, and recite this Dundubhisvararāja Sūtra for ten days and ten nights, single-mindedly practice mindfulness in the six periods of the day, cast their five limbs to the ground in respectful worship of that Buddha, thought after thought without interruption—within ten days they will certainly see that Buddha, solely excepting heavy obstacles.' (This is from the Dundubhisvararāja Sūtra; this clarifies that in the present life, before dying, one then attains the sight of the Buddha.) Again, it is as the Contemplation Sūtra says: first, one must have the three blessings of pure karma; second, one must have the sixteen contemplations. These are the causes in the Contemplation Sūtra; they are broad and cannot be cited in full, but are merely mentioned in summary. Again, it is as the Shorter Amitābha Sūtra says: 'If a good man or good woman hears of Amitābha Buddha and upholds his name, whether for one day [...] or up to seven days of mindfulness of Amitābha Buddha with single-minded, undisturbed attention, when that person's life comes to an end, Amitābha Buddha together with the assembly of holy ones will appear before that person. When this person dies, their mind will not be deranged, and they will immediately attain rebirth.' (This is from the Shorter Amitābha Sūtra; by mindfulness of the Buddha for seven days, one immediately attains rebirth.) Again, it is as the Mahāsaṃnipāta Sūtra says: 'The Buddha told Bhadrapāla: "What is called the present samādhi? If there is a bhikṣu, bhikṣuṇī, upāsaka, or upāsikā who keeps the precepts pure, dwells alone in a quiet and vacant place, facing whatever direction, if they hear of Amitābha Buddha of the western direction, after this person has heard, they generate this thought: 'As I have heard, Amitābha Buddha is now in the west, expounding the Dharma for the bodhisattvas.' In accordance with what has been heard, this person fastens their mindfulness and reflects, contemplating without ceasing, clear and distinct, and ultimately succeeds in seeing that Amitābha Buddha. Just as when a man or a woman sees various matters in their dreams, namely gold, silver, and precious jewels, what this person sees in the dream may be contrary or favorable, sorrowful or joyful. When this person awakens, they speak of it extensively to others, and recalling what was in the dream, they give rise to sorrow or joy. Just so, Bhadrapāla! When that good man or good woman imagines Amitābha Buddha's major marks like this, deportment like this, great assembly like this, and exposition of the Dharma like this, fastening their mindfulness and reflecting for either a day or a night, because their mindfulness is complete, this person will certainly behold Amitābha Buddha. If they cannot see him during the day, Amitābha Buddha will certainly appear in their sleep and dreams."' (This is from the Bhadrapāla Bodhisattva Sūtra of the Mahāsaṃnipāta; in this sūtra people are taught that by visualizing the Buddha they will certainly succeed in seeing him.) Again, it is as the Treatise on Rebirth says: 'Cultivating the five gates of mindfulness, one immediately attains rebirth. What are the five kinds of mindfulness? The first is worship; the second is praise; the third is making vows; the fourth is contemplation; the fifth is dedication of merit.' (This is in the Treatise on Rebirth, teaching people to practice the five gates of mindfulness whereupon they immediately attain rebirth. It was composed by the Bodhisattva Vasubandhu.) Again, it is as the Awakening of Mahāyāna Faith says: 'Furthermore, when sentient beings first learn this teaching, their minds are timid and frightened, their faithful mind is difficult to achieve, and their intention is inclined to retrogress. The Tathāgata has superior skillful means to embrace and protect their faithful mind, which is to say that through the cause and condition of single-minded mindfulness of the Buddha, in accordance with their vows, they attain rebirth in another Buddha-land. As a sūtra says: If a person single-mindedly practices mindfulness of Amitābha Buddha of the western direction and dedicates the roots of goodness they have performed with the vow seeking to be born in that world, they will immediately attain rebirth.' (This is the Awakening of Faith. Bodhisattva Aśvaghoṣa composed this treatise, teaching people to practice mindfulness of the Buddha, make vows, and dedicate merit, whereupon they immediately attain rebirth.) Again, it is like the Mahāyāna Daśabhūmika-vibhāṣā, where Bodhisattva Nāgārjuna teaches people to worship and praise Amitābha Buddha, whereupon they immediately attain rebirth. (This text of worship and praise will be fully revealed in the fifth section, Citing the Holy Teachings. Here the intention of the three and five primary gates is briefly cited.)